So Abijah slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place. In his days, the land was quiet ten years.
Parallel Translations
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So Abijah slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place. In his days, the land was quiet ten years.
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So Abijah slept with his fathers, and they buried him in the city of David: and Asa his son reigned in his stead. In his days the land was quiet ten years.
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(13-23) So Abijah slept with his fathers, and they buried him in the city of David, and Asa his son reigned in his stead; in his days the land was quiet ten years.
Cross-references (6)
Passages linked to 2 Chronicles 14:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 2:10 David slept with his fathers, and was buried in David’s city.
- 1 Kings 14:31 Rehoboam slept with his fathers, and was buried with his fathers in David’s city. His mother’s name was Naamah the Ammonitess. Abijam his son reigned in his place.
- 1 Kings 15:8-24 Abijam slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place. In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah. He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom. Asa did that which was right in Yahweh’s eyes, as David his father did. He put away the sodomites out of the land, and removed all the idols that his fathers had made. He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah. Asa cut down her image and burned it at the brook Kidron. But the high places were not taken away. Nevertheless the heart of Asa was perfect with Yahweh all his days. He brought into Yahweh’s house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils. There was war between Asa and Baasha king of Israel all their days. Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah. Then Asa took all the silver and the gold that was left in the treasures of Yahweh’s house, and the treasures of the king’s house, and delivered it into the hand of his servants. Then King Asa sent them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying, “There is a treaty between me and you, between my father and your father. Behold, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.” Ben Hadad listened to king Asa, and sent the captains of his armies against the cities of Israel, and struck Ijon, and Dan, and Abel Beth Maacah, and all Chinneroth, with all the land of Naphtali. When Baasha heard of it, he stopped building Ramah, and lived in Tirzah. Then king Asa made a proclamation to all Judah. No one was exempted. They carried away the stones of Ramah, and its timber, with which Baasha had built; and king Asa used it to build Geba of Benjamin, and Mizpah. Now the rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, aren’t they written in the book of the chronicles of the kings of Judah? But in the time of his old age he was diseased in his feet. Asa slept with his fathers, and was buried with his fathers in his father David’s city; and Jehoshaphat his son reigned in his place.
- 1 Chronicles 3:10 Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,
- 2 Chronicles 9:31 Solomon slept with his fathers, and he was buried in his father David’s city: and Rehoboam his son reigned in his place.
- Matthew 1:7-8 Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 2Ch 14:1 So Abijah slept with his fathers, and…
2Ch 14:1 So Abijah slept with his fathers, and they buried him in the city of David: and Asa his son reigned in his stead. In his days the land was quiet ten years.
Ver. 1. So Abijah slept with his fathers.] See 1Ki 2:10.
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In the city of David.] There David’s sepulchre was to be seen in the apostles’ days; {Act 2:29} and there Solomon’s sepulchre, which the Jews had in great esteem, fell to pieces without force offered to it, a little before the last destruction of Jerusalem in 132 AD, as Dio testifieth. {a}
{a} {Dio, l. 59. c. 13. s. 2. 8:451}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain i.e. There was no open war, either by Baasha…
i.e. There was no open war, either by Baasha or others; only there were secret grudges and private hostilities between his and Baasha’s subjects, 1Ki 15:16.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, I. Asa's general character (Ch2 14:2): He…
Here is, I. Asa's general character (Ch2 14:2): He did that which was good and right in the eyes of the Lord his God. 1. He aimed at pleasing God, studied to approve himself to him. Happy are those that walk by this rule, to do that which is right, not in their own eyes, or in the eye of the world, but in the eyes of God. 2. He saw God's eye always upon him, and that helped much to keep him to what was good and right. 3. God graciously accepted him in what he did, and approved his conduct as good and right.
II. A blessed work of reformation which he set on foot immediately upon his accession to the crown. 1. He removed and abolished idolatry. Since Solomon admitted idolatry, in the latter end of his reign, nothing had been done to suppress it, and so, we presume, it had got ground. Strange gods were worshipped and had their altars, images, and groves; and the temple service, though kept up by the priests (Ch2 13:10), was neglected by many of the people. Asa, as soon as he had power in his hands, made it his business to destroy all those idolatrous altars and images (Ch2 14:3, Ch2 14:5), they being a great provocation to a jealous God and a great temptation to a careless unthinking people. He hoped by destroying the idols to reform the idolaters, which he aimed at, rather than to ruin them. 2. He revived and established the pure worship of God; and, since the priests did their part in attending God's altars, he obliged the people to do theirs (Ch2 14:4): He commanded Judah to seek the Lord God of their fathers, and not the gods of the heathen, and to do the law and the commandments, that is, to observe all divine institutions, which many had utterly neglected. In doing this, the land was quiet before him, Ch2 14:5. Though they were much in love with their idols, and very loth to leave them, yet the convictions of their consciences sided with the commands of Asa, and they could not, for shame, refuse to comply with them. Note, Those that have power in their hands, and will use it vigorously for the suppression of profaneness and the reformation of manners, will not meet with so much difficulty and opposition therein as perhaps they feared. Vice is a sneaking thing, and virtue has reason enough on its side to make all iniquity stop her mouth, Psa 107:42.
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III. The tranquillity of his kingdom, after constant alarms of war during the last two reigns: In his days the land was quiet ten years ( Ch2 14:1), no war with the kingdom of Israel, who did not recover the blow given them in the last reign for a great while. Abijah's victory, which was owing, under God, to his courage and bravery, laid a foundation for Asa's peace, which was the reward of his piety and reformation. Though Abijah had little religion himself, he was instrumental to prepare the way for one that had much. If Abijah had not done what he did to quiet the land, Asa could not have done what he did to reform it; for inter arma silent leges - amidst the din of arms the voice of law is unheard.
IV. The prudent improvement he made of that tranquillity: The land had rest, for the Lord had given him rest. Note, If God give quietness, who then can make trouble? Job 34:29. Those have rest indeed to whom God gives rest, peace indeed to whom Christ gives peace, not as the world giveth, Joh 14:27. Now, 1. Asa takes notice of the rest they had as the gift of God (He hath given us rest on every side. Note, God must be acknowledged with thankfulness in the rest we are blessed with, of body and mind, family and country), and as the reward of the reformation begun: Because we have sought the Lord our God, he has given us rest. Note, As the frowns and rebukes of Providence should be observed for a check to us in an evil way, so the smiles of Providence should be taken notice of for our encouragement in that which is good. See Hag 2:18, Hag 2:19; Mal 3:10. We find by experience that it is good to seek the Lord; it gives us rest. While we pursue the world we meet with nothing but vexation. 2. He consults with his people, by their representatives, how to make a good use of the present gleams of peace they enjoyed, and concludes with them, (1.) That they must not be idle, but busy. Times of rest from war should be employed in work, for we must always find ourselves something to do. In the years when he had no war he said, "Let us build; still let us be doing." When the churches had rest they were built up, Act 9:31. When the sword is sheathed take up the trowel. (2.) That they must not be secure, but prepare for wars. In times of peace we must be getting ready for trouble, expect it and lay up in store for it. [1.] He fortified his principle cities with walls, towers, gates, and bars, Ch2 14:7. "This let us do," says he, "while the land is yet before us," that is, "while we have opportunity and advantage for it and have nothing to hinder us." He speaks as if he expected that, some way or other, trouble would arise, when it would be too late to fortify, and when they would wish they had done it. So they built and prospered. [2.] He had a good army ready to bring into the field (Ch2 14:8), not a standing army, but the militia or trained-bands of the country. Judah and Benjamin were mustered severally; and Benjamin (which not long ago was called little Benjamin, Psa 68:27) had almost as many soldiers as Judah, came as near as 28 to 30, so strangely had that tribe increased of late. The blessing of God can make a little one to become a thousand. It should seem, these two tribes were differently armed, both offensively and defensively. The men of Judah guarded themselves with targets, the men of Benjamin with shields, the former of which were much larger than the latter, Kg1 10:16, Kg1 10:17. The men of Judah fought with spears when they closed in with the enemy; the men of Benjamin drew bows, to reach the enemy at a distance. Both did good service, and neither could say to the other, I have no need of thee. Different gifts and employments are for the common good.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain So Abijah slept with his fathers, Kg1 15:8.
So Abijah slept with his fathers, Kg1 15:8.
and Asa his son reigned in his stead; in his days the land was quiet ten years; the Targum is, the land of Israel; but much better the Septuagint, the land of Judah; these ten years, in which it had rest from war, were the first three years of Asa's reign, and the first seven of Baasha's, according to Jarchi, and which seems right; after which there was war between them all their days, see Kg1 15:32.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The piety of Asa, ver. 1-5. His policy, ver.…
The piety of Asa, ver. 1-5. His policy, ver. 6-8. His victory over the Ethiopians, ver. 9-15.
Quiet - There was no open war, but there were private hostilities between his and Baasha's subjects.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Asa succeeds his father Abijah, reigns piously, and has…
CHAPTER XIV
Asa succeeds his father Abijah, reigns piously, and has peace
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for ten years, 1.
He makes a great reformation in Judah, and builds cities of
defense, 2-7.
His military strength, 8.
He is attacked by Zerah the Ethiopian, with an immense army;
Asa cries to the Lord, attacks the Ethiopians, and gives them
a total overthrow, 9-12.
He takes several of their cities, their cattle, &c., and
returns to Jerusalem, laden with spoils, 13-15.
NOTES ON CHAP. XIV
Verse 1. The land was quiet ten years.] Calmet thinks these years should be counted from the fifth to the fifteenth of Asa's reign.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ch 14:1. In his days the land was quiet…
2Ch 14:1. In his days the land was quiet ten years — There was no war with the kingdom of Israel, which did not recover the blow given in the last reign for a great while. Abijah’s victory, which was owing, under God, to his courage and bravery, laid a foundation for Asa’s peace, which was the reward of his piety, and the reformation he effected. Though Abijah had little religion himself, he was instrumental in preparing the way for one that had much. If Abijah had not done what he did to quiet the land, Asa could not have done what he did to reform it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Asa his son reigned - If Rehoboam was (1Ki…
Asa his son reigned - If Rehoboam was (1Ki 12:8 note) not more than 21 years old at his accession, Asa, when he mounted the throne, must have been a mere boy, not more than 10 or 11 years of age.
The land was quiet ten years - The great blow struck by Abijah 2Ch 13:15-19, his alliance with Syria 1Ki 15:19, and the rapid succession of sovereigns in Israel during the earlier part of Asa’s reign 1Ki 15:25-33, would naturally prevent disturbance on the part of the northern kingdom. The tender age of Asa himself would be a bar to warlike enterprises on the part of Judah.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Years, dating from the fifth; as in the fifteenth…
Years, dating from the fifth; as in the fifteenth year of his reign, Asa offered many victims, which had been taken from the enemy, chap. xv. 10. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 1. In his days the land was quiet ten…
1. In his days the land was quiet ten years — This was probably the result, largely, of Abijah’s great victory over Jeroboam.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Ch. 2Ch_14:1-5 (cp. 1Ki_15:8-12). The Religious Policy of Asa
Ch. 2Ch_14:1-5 (cp. 1Ki_15:8-12). The Religious Policy of Asa
1. ten years] These ten years of rest are naturally to be assigned to the beginning of Asa’s reign; later on there was a rest of twenty years (cp. 2Ch_15:10 with 2Ch_15:19). The number ten here makes a discrepancy with 1 Kin., for Baasha became king of Israel in the third year of Asa (1Ki_15:28; 1Ki_15:33), and “there was war between Asa and Baasha all their days” (ib. 1Ki_15:32). If, however, we allow some latitude to the language both of 1 Kin. and of Chron., the discrepancy becomes unimportant.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) So Abijah slept . . . in his…
XIV.
(1) So Abijah slept . . . in his stead.—Verbatim as 1Ki_15:8 (Abijam).
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In his days the land was quiet ten years.—Mentioned here as a result of Abijah’s great victory. “The land was quiet,” or “had rest” (Jdg_3:11; Jdg_5:31). The phrase is explained in 2Ch_14:6, “He had no war in those years.”
During this period of repose Asa strengthened the defences of his country (2Ch_14:5, comp. 2Ch_15:19).
The name Asa may perhaps mean “healer;” (comp. the Syriac ’ôsç “physician,” and 2Ch_16:12); or “spices” (Syriac ‘ôsô; comp. 2Ch_16:14).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain This chapter commences Asa"s long reign of forty-one years.…
This chapter commences Asa"s long reign of forty-one years. Asa was son of Abijah and grandson of Maachah (2Ch_15:16; 1Ki_15:13) The reign was remarkable for the devotion of Asa to the true God, and for the signal successes given to him in consequence, but it did not reach its end without a mournful defection on Asa"s part from trust in God, (2Ch_16:2-4, 2Ch_16:12) which entailed its reward, (2Ch_16:9) and which has left tarnished for all ages a fame that would otherwise have been fairest among all the kings of Judah. The disjointed and grudging parallel to the forty-eight verses of this and the following two chapters respecting Asa, in Chronicles, is comprised within the sixteen verses only 1Ki_15:8-24.
Buried in the city of David. (see our note, 2Ch_12:16) Asa his son. If, according to the suggestion of our note, 2Ch_10:8 and 12:13, the alleged forty-one years of the age of Rehoboam be made twenty-one, it will follow that Asa could not now be more than a boy of some twelve years of age. It is against that suggestion that there is no sign of this, by word or deed, in what is here said of the beginning of Asa"s reign; the signs are to the contrary, especially taking into the question the indications given us respecting the tendencies, if not contradicted, of the queen-mother Maachah (2Ch_15:16; 1Ki_15:13) and it is not supposable that a boy of twelve years of age could contradict them. This point must be held still moot. In his days quiet ten years. No doubt one cause of this was the defeat that Jeroboam and Israel had sustained at the hands of Abijah. (2Ch_13:18-20) It appears also, from 1Ki_15:19, that after that defeat a league was instituted between Abijah and the then King of Syria: "There is a league between me and thee, and between my father and thy father. " And these things, with Israel"s new kings, and perhaps Asa"s extreme youth, would have favoured the repose of the land.
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Vers. 1-15.
The quiet often years.
The former half of this chapter may be said to turn upon the welcome subject of the "quiet" (spoken of twice), the "no war" (spoken of once), and the "rest" (spoken of three times), which were now for ten years the portion of Judah. The tender youth and the pious promise of King Asa combined, no doubt, in the providence of God, with external circumstances, to secure that interval of quiet and repose from war from which many blessings were able to flow. We may notice generally, from such induction of illustrations as are yielded by the far less complex instances of those wars that belong to early history and to the histories of Scripture, some of the essential and intrinsic advantages and blessings of being, in this most impressive sense, "quiet.
I THE FREE, LEGITIMATE OPERATION OF THE AFFECTIONS OF HUMAN NATURE. What more dreadful subversion could be known to human nature than that love should be called and should become hate, and to labour to destroy human life should take the place of labour and zeal to save and to serve it! A nation that is at peace, and undisturbed by apprehension of war, is, by the very fact, delivered from being the victim of passions and of the sure operation of principles which must be only one degree less destructive to the unconscious subjects than to their designed and deliberately marked objects. War shakes not merely to its foundations this or that fabric of human society, but to its centre the fabric called human nature itself, which is compacted of affections, and, invisible though they may be, bound of no other bonds so real. Nothing, therefore, can justify it but that kind of necessity which declares, and can demonstrate what it declares, that that disaster of shaking" confronts, and is within measurable distance of, the one alternative of shattering, and may therefore be counted the lesser evil or risk. The mutual hate and ill will of nations is a monster form of the sin of individual hate, and it is the violating on a gigantic scale of the second great commandment. It is true that there are some reliefs to this indictment, in respect of those composing the actual armies that confront one another, and of throe who may be called the mere machinery of war; but there is little relief, indeed, to it, in regard to all who may be called principals. But in the "quiet" of a nation, its proper human affections find their opportunity and feel their way with some uniformity and some regularity of growth; not swept across, on the one hand, by the destructive tornado of animosity, prejudice, hate, and by all the hurricane of evil-doing; nor, on the other hand, goaded into partial, frenzied action by the anguished imagination, or the sickening sight of the unspeakable horrors of the actual battle-field its mangled limbs, its cries and groans, and, for months afterwards, its bleeding hearts and wasted homes, and that whole crew of consequential vices and indirect calamities which overspread equally the land of conquered and conqueror!
II THE THOUGHT OF A PEOPLE NOT SUBJECT TO THE UNHEALTHY STRAIN OF ONE USURPING INTEREST, ONE IMPERIOUS, TYRANNOUS, CONSTANT, EXCITING THEME, BUT FREE TO ASCERTAIN, TO FOLLOW, TO DEVELOP, THE LEADING AND THE INSTINCTS OF ITS PROPER GENIUS, WHATEVER THAT MAY BE. The loss is, of course, simply incalculable which has resulted from this one source of perversion, so varied in its operation. No eye, even with all the aid of historic retrospect, can track its disturbing, distracting, desolating tyranny. The interaction of the exceedingly diverse genius of different peoples must be equally significant with the same phenomenon as between different individuals (as e.g. even within the range of one family), and is amazingly tributary to the general and, let us say, universal well-being, when permitted, as it never yet has been, free play. For what areas of lands, bounded and unbounded in dimension, and through what stretches of the ages, has it substituted the ravaging headlong course of the turbid mountain-torrent for the flow of some beneficent river, with the generous, fertilizing streams, and the everywhere meandering rills, and the unnumbered perennial springs!
III OUTER WORKS OF WIDE AND ENDURING INFLUENCE, AND MONUMENTS OF REAL AND ENDURING HONOR, AMONG THE PEOPLE. With what a mourning heart we look back upon many, nay, the most part, of the greatest monuments of antiquity, and are often tempted to do so with cynical look and cynical speech! How many of them perpetuate the names and memory of those who were the scourges of their kind, the pestilences of human society, barriers to the health, wealth, and real wellbeing of the world, from whom they wrung unwilling and undeserved honour, which time has reversed and revenged! By unfortunate irony of events, the useful works of our text even were largely those of the surer preparation for war; but we may perhaps lay more grateful stress on the thought that they are described rather as preparations against war, and defensive in character. Modern history and, in especial, the history, in God"s mercy, through some few longer stretches of time, of Great Britain that antitype in so many most real senses of Judaea of old have clone enough just to exemplify sufficiently the fact that, in "quiet," the useful works of art, the pursuit of the most beneficent sciences, the material wellbeing of a people, find the occasion to rise and to spread more equably. Material well-being may not at first seem to be of the highest moment, but (the expression being rightly understood) it certainly is of very high moment. The world was not meant to be a scene of beggary, nor the mere triumph of moral and spiritual force, with constant strain and effort over material exigence. So far as at any time and any where it is such a scene, it yields no honour to religion, no testimony to its power, no furtherance of its imperial claims.
IV FAVOURABLE OPPORTUNITY FOR THE FAIREST OF GROWTHS THAT OF RELIGION, AND OF A HEALTHY STATE OF RELIGIOUS FEELING AND LIFE. The "quiet" and "rest" so repeatedly spoken of are instanced partly, indeed, as the reward of practical religion, but partly also (hero as very emphatically elsewhere) as the opportunity of setting the house of God, its worship, and its priests and officers in order, and of breaking down and breaking away from the evil practices and habits of idolatry. It can scarcely be doubted that the scourge of war was used, has often been used,
(1) as the just judgment on irreligion;
(2) as a strong corrective and loud call to remember God and righteousness; and
(3) as, generally speaking, such an awakener of the minds of men from that dormant, sluggish state that grows with hardening tendency on easy and undisturbed lives, that deep convictions of a religious character have been known to seed themselves under the unlikeliest of circumstances. There are abundant analogies to this in the individual life, which would quite prepare us for corresponding phenomena in the collective life of a nation. Nevertheless, the blessed reality has been of rare-enough occurrence. We cannot say that the holy dove lights often on such lands, in the midst of scenes where foes make fiends and where fiends triumph. War is too great a curse, and, where the blame may be the least, too directly the mark of the cloven foot. Golden harvest-fields of illimitable stretch do not bless the eye across rock-rent and gaping lands, of the scenery of which savagery is the first, the chief, the last characteristic. The still aspect of the rich, ever-ripening, abounding fruits of the retired, fertile, unstricken country, figure, not unaptly, the "no war," the "quiet," the "rest" of that land and nation, where the good leaven of God, by truth and practice, is blessedly leavening the whole lump.
HOMILIES BY W. CLARKSON Vers. 1, 5 (latter part), 6, 7.
Rest on every side.
It is significant enough that the Chronicler considered it a noteworthy fact that "in his days the land was quiet ten years." It indicates very forcibly that the chronic condition of the country in those times was one of unsettlement and strife. We should think it strange, indeed, if the historian of our country thought it worth while to record that for ten years the sovereign "had no war" (ver. 6). But it is painful to think that for very many centuries, in many lands, if not in all, war was regarded as the normal condition; an attitude of armed hostility toward the neighbouring nation was considered the necessary and natural relation. History then was not the account of discovery, of invention, of achievement, of advance; it was the story of international or civil war. This was the rule which, we may thank God, is now the exception, and which, we devoutly hope, will soon be obsolete. But for ten years the land "was quiet;" it had "rest on every side." We may glance at
I THE NATIONAL ASPECT OF THE SUBJECT. A nation has "rest on every side" when it
(1) is at peace will all surrounding powers; and
(2) is enjoying internal tranquillity, its various subjects living in concord, one class with another.
To obtain and to preserve such a desirable condition, there need to be
(1) a "foreign policy" that is not aggressive in aim or provocative in address; and
(2) an internal administration that is based on justice, that promotes wholesome and fruitful labour, that encourages and rewards merit and ability, that observes a strict impartiality amidst all differences of custom and belief. Then there is likely to be "rest on every side," more especially if the citizens of the land are serving the Lord according to their conscientious convictions, and are continually seeking his blessing and asking for "peace in their time" (ver. 6). But let us rather consider
II THE INDIVIDUAL ASPECT OF IT. HOW shall we have "rest on every side"?
1. Not by securing outward and temporal success. A man may clasp the goal of honour, or of wealth, or of affection, and may think himself possessor of complete and lasting rest, and he may awake any morning to find that all his pleasant conditions are disturbed, and that the prize of peace is snatched ruthlessly from his brow. The heavens may be cloudless and the sun be shining in its full light and warmth to-day; but to-morrow those heavens may be draped in gloom, and the rain may be pelting pitilessly upon us. Not that way lies "rest on every side.
2. Nor by going down into the grave. The "rest of the grave" is only a false poetical metaphor. That is not rest which excludes all present consciousness and provides no refreshment and invigoration for the future. The darkness of death which the despairing suicide seeks and finds is not rest at all; it is entirely undeserving of the name; the word is a complete misnomer as thus applied. It is not rest on any side; it is defeat; it is loss; iris destruction.
3. It is found in holy, filial service; in the happy, honourable, rightful service of a Divine Redeemer. There is
(1) peace with God the rest that looks upward;
(2) peace in our own heart rest within, all our spiritual faculties consenting to the condition the reason, the conscience, the will, the affections;
(3) rest in relation to those that are without a prevailing spirit of good will and of love toward all men on every side. C.
HOMILIES BY T. WHITELAW Vers. 1-8.
Quiet in the land.
I A GREAT BLESSING.
1. Its character. No war (ver. 6). Few, reflecting on the untold calamities of war, the expenditure of blood and treasure, the sorrow and desolation sent into many homes, the interruption of the arts of peace, the bad passions kindled by it in the breasts even of the victors, will doubt that peace is one of the foremost blessings a nation can enjoy. This was the condition of Judah during the first ten years of Asa"s reign. Compare Shakespeare"s description of "peace after a civil war" ("King Henry IV," Part 1 Ac 1. sc. 1).
2. Its source. Jehovah (ver. 7). "Every good and every perfect gift is from above" (Jam_1:17) true of national peace (Jos_21:44; 1Ch_22:18) no less than of other things (Psa_29:11; Jer_14:13; Hag_2:9) As no king or people can stir up war until God permits, so can none extinguish its flames without his help. But "when he giveth quietness, who can make trouble?". (Job_34:29)
Hence national peace should be prayed for (Jer_29:7; 1Ti_2:1, 1Ti_2:2)
3. Its medium. Righteousness. The peace of Asa"s opening years was due, not to Abijah"s successful campaigns, (2Ch_13:15) though successful campaigns are of God"s giving; (Psa_144:1, Psa_144:2, Psa_144:10) or to his own skilful diplomacy, since skilful diplomacy is not always from above; (2Sa_16:20, etc.) or to his fenced cities, which would have been poor fortifications had they not been defended by Jehovah"s battalions; (Psa_127:1) but to his and his people"s following after that righteousness which is a nation"s best defence (Pro_14:34) and a sovereign"s surest security. (Pro_16:12) Asa and his people sought the Lord their God, and he gave them "rest on every side." The annals of Israel show that peace ever went hand-in-hand with piety, and war with disobedience. (Psa_81:11-16) Always when the people chose new gods there was war in the gates. (Jud_1:5:8) When they forsook God, he forsook them, with the result that "there was no peace to him that went out or to him that came in". (2Ch_15:5) So, in modem times, the military spirit exists in Christian men and nations in proportion as they depart from the religion of Jesus. If at any time "Christianity, socially regarded, does almost nothing to control the state of expectant war and the jealousies of nations," that is not because Christianity is a "failure," and "criminally complacent to these (and other)evils," or "because the religion of heaven and supernatural visions" is "powerless to control this earth and its natural realities" (Harrison"s " New Year"s Address to English Positivists," 1889), but because its professed disciples do not honestly obey its precepts (Joh_13:34; Gal_5:13; Eph_5:2) and carry out its principles (Mat_7:12; Rom_13:10; Jam_2:8) The reign of Christianity in any nation would put an end to civil feuds and wars of aggression. With the extinction of these, wars of defence would cease.
II A GOLDEN OPPORTUNITY.
1. For the furtherance of true religion. Besides setting an example of personal religion the most effective way in which kings can promote national religion Asa laboured with promptitude, decision, and assiduity in the work of abolishing the prevalent idolatry.
(1) He demolished the "strange altars," i.e. altars to foreign divinities which had been erected by his predecessors, Solomon and Rehoboam, and left standing by his father Abijah.
(2) He removed the "high places" dedicated to idolatrous worship, though he allowed those which had been consecrated to Jehovah to remain (1Ki_15:14)
(3) He brake down the "pillars," obelisks or monumental columns dedicated to Baal., (2Ki_3:2 2Ki_10:26) resembling that erected by Jacob at Bethel, (Gen_35:14) and perhaps also those set up by Moses at Sinai (Exo_24:4) in honour of Jehovah.
(4) The Asherim, wooden idols or tree trunks, consecrated to Astarte, (see Keil on 1Ki_14:23) he hewed down.
(5) From all the cities of Judah he removed the high places and the sun-images, i.e. pillars or statues consecrated to Baal as the sun-god, and erected near or upon the altars of Baal. (2Ch_34:4) So Christian kings and statesmen should labour at the destruction of all false forms of religion within their domains; not, however, by forcible suppression, which, though permitted and even demanded of Ass, is not allowed to sovereigns or, indeed, to any under the gospel, but by fostering in all legitimate ways what they believe to be the absolute and only true religion.
1. For promulgating useful laws. When nations are distracted by internecine feuds within themselves or between each other, it is hopeless to expect the work of good legislation to proceed. Hence the value of a "long peace" to any country, permitting, as it does, the cultivation of the peaceful arts, the development of trade and commerce, the spread of learning and culture, the growth of domestic institutions, and the promotion of measures for the welfare of the state. Asa, in the ten years of rest, "commanded Judah to seek the Lord God of their fathers, and to do the Law and the commandment" (ver. 4); and though under the New Testament dispensation it is not required of kings to command their subjects to worship and obey God that being an obligation already laid on men by the gospel and far less to punish them should they disobey, it is, nevertheless, allowed kings to follow in Asa"s footsteps so far as to utilize the years of rest their countries may enjoy in legislating for the comfort and happiness of their subjects.
2. For securing the safety of the realm. Asa did so by
(1) erecting military fortresses, "fenced cities" in the land of Judah, surrounding them with walls and towers, and securing them with gates and bolts; and
(2) by collecting around him a well-equipped army from Judah 300, 000 targeteers and spearmen, with heavy shields and lances; (1Ch_12:24) and from Benjamin 280, 000, bearing light shields and furnished with bows. (1Ch_8:40) So should Christian states employ times of peace in constructing such bulwarks as their lands require, whether in the shape of garrison cities, regiments of soldiers, or fleets of war-vessels, since self-preservation is an instinct of nature as much for nations as for individuals, and is not forbidden to either by the gospel, while to be prepared for war is sometimes an effective means of securing peace. (Luk_11:21)
LESSON. The duty of individuals and nations to shun war and follow peace. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And Asa did that which was good and right…
2Ch_14:1-4
And Asa did that which was good and right in the eyes of the Lord his God.
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Asa faithful to his God
We have watched the steady fall of the kingdom of Israel Judah also began in shame and ended in disaster, but its shame was not so unmixed nor its disaster so complete. The reason for this better fate is suggested in our text: the saving influence of good men interposed to hold the people to God and prosperity. Our lesson presents Asa as the righteous leader of his people.
1. Asa reformed the religion of Judah. Like Gideon, he began his rule with a bold attack upon the popular idolatry. The worship of Baal and Ashtoreth had clung to the people ever since they met it when entering Canaan, in spite of Gods warning that for this very sin the inhabitants were cast out before them. In recent years Solomon had patronised it, Rehoboam encouraged and Abijah confirmed it; and under these royal leaders Judah had become fascinated with its worship and debauched with its hideous vice. But the reformers axe went crashing through the groves. He was well named Asa(Physician, Cure), for he healed the hurt of his people. We hear of no resistance to his vigorous measures. The conscience of the nation yet answered to the conscience of the king: the land was quiet before him.
2. Asa advanced the material prosperity of Judah. In the ten years of rest which God gave him he built fenced cities, with walls and towers, gates and bars, to protect them from Israel on the north and Egypt on the south.
3. Passing now to determine the nature and the extent of Asas influence, we find the cause of his success in his piety. He was a sound reformer, an able king, and a successful soldier, because he was faithful to his God. He did that which was right, and commanded the people to serve the Lord. So, too, his best work for his subjects was upon their characters. Asas influence was most important and enduring. He ascended the throne at a crisis in the nations history. Israel was already twenty years along in its fatal transgression, and Judah was hastening after it. His father and grandfather had forsaken the righteousness of David and perpetuated the iniquity of Solomon, rather than his splendour or his wisdom. Had the succeeding reign of forty-one years followed the same course, we must believe that the current toward wickedness would have been set past turning. Had Asa been like Jeroboam, Judah would have gone down like Israel. Through Asas faithfulness the old mans dying blessing has come to pass: Judah, thou art he whom thy brethren shall praise: thy fathers children shall bow down before thee, and unto him shall the gathering of the people be. For Judah prevailed above his brethren, and of him came the chief ruler. The Jewish monarchy fell at last, but the real cause for which Asa struggled shall never perish. He who reads the story of Israel and Judah will mark with wonder the controlling power exercised by the king upon the religious faith of the nation. If it is written of one, He did evil in the sight of the Lord, it is always true that he made Israel to sin. If he worshipped Jehovah, his subjects worshipped with him. The character of the king decided the character of the people. The saving influence of righteous leaders. The power to lead others may come either from external circumstances or from personal qualities.
1. The influence given by external circumstances.
(1) Official rank gives authority. Asa did, as king, what he could never have accomplished as a private citizen. He had direct control over his dependents. A devout centurion will have a devout soldier to wait upon him. The moral influence of those in high stations is wide and strong. Eminence makes example conspicuous.
(2) Wealth brings influence.
(3) Employers have large opportunity for good.
2. Besides the control given by external circumstances, we may notice the influence of personal qualities. Not what the man has, but what the man is, makes him a leader. Jeroboam is an instance in point. Beginning life as a common labourer, he died king of Israel. How continually have gifted, accomplished, and learned men brought saving help to the Church of God throughout her history. There is a subtle, mighty influence which should always be consecrated to holy uses--popularity, power to win the favour of others. Disciplined character has a peculiar mastery over others for good. Its control is quieter and deeper than any we have marked; it is the atmosphere of a soul refined to its highest uses. All high beauty has a moral element in it. Gross and obscure natures, however decorated, seem impure shambles; but character gives splendour to youth, and awe to wrinkled skin and grey hairs. God has been at great pains to fit souls for this service. (Monday Club Sermon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain 2 Chronicles 14-16
ASA: DIVINE RETRIBUTION
2 Chronicles 14-16
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ABIJAH, dying, as far as we can gather from Chronicles, in the odor of sanctity, was succeeded by his son Asa. The chroniclers history of Asa is much fuller than that which is given in the book of Kings. The older narrative is used as a framework into which material from later sources is freely inserted. The beginning of the new reign was singularly promising. Abijah had been a very David, he had fought the battles of Jehovah, and had assured the security and independence of Judah. Asa, like Solomon, entered into the peaceful enjoyment of his predecessors exertions in the field. "In his days the land was quiet ten years," as in the days when the judges had delivered Israel, and he was able to exhort his people to prudent effort by reminding them that Jehovah had given them rest on every side. This interval of quiet was used for both religious reform and military precautions. The high places and heathen idols and symbols which had somehow survived Abijahs zeal for the Mosaic ritual were swept away, and Judah was commanded to seek Jehovah and observe the Law; and he built fortresses with towers, and gates, and bars, and raised a great army "that bare bucklers and spears,"-no mere hasty levy of half-armed peasants with scythes and axes. The mighty array surpassed even Abijahs great muster of four hundred thousand from Judah and Benjamin: there were five hundred and eighty thousand men, three hundred thousand out of Judah that bare bucklers and spears and two hundred and eighty thousand out of Benjamin that bare shields and drew bows. The great muster of Benjamites under Asa is in striking contrast to the meager tale of six hundred warriors that formed the whole strength of Benjamin after its disastrous defeat in the days of the judges; and the splendid equipment of this mighty host shows the rapid progress of the nation from the desperate days of Shamgar and Jael or even of Sauls early reign, when "there was neither shield nor spear seen among forty thousand in Israel." These references of buildings, especially fortresses, to military stores and the vast numbers of Jewish and Israelite armies, form a distinct class amongst the additions made by the chronicler to the material taken from the book of Kings. They are found in the narratives of the reigns of David, Rehoboam, Jehoshaphat, Uzziah, Jotham, Manasseh, in fact in the reigns of nearly all the good kings; Manassehs building was done after he had turned from his evil ways. {1 Chronicles 12, etc.; 2Ch_11:5 ff; 2Ch_17:12 ff; 2Ch_26:9 ff; 2Ch_27:4 ff; 2Ch_28:23-24 ; 2Ch_33:14} Hezekiah and Josiah were too much occupied with sacred festivals on the one hand and hostile invaders on the other to have much leisure for building, and it would not have been in keeping with Solomons character as the prince of peace to have laid stress on his arsenals and armies Otherwise the chronicler, living at a time when the warlike resources of Judah were of the slightest, was naturally interested in these reminiscences of departed glory; and the Jewish provincials would take a pride in relating these pieces of antiquarian information about their native towns, much as the servants of old manor-houses delight to point out the wing which was added by some famous cavalier or by some Jacobite Squire.
Asas warlike preparations were possibly intended, like those of the Triple Alliance, to enable him to maintain peace; but if so, their sequel did not illustrate the maxim, "Si vis pacem, para bellum." The rumour of his vast armaments reached a powerful monarch: "Zerah the Ethiopian." (2Ch_14:9-15) The vagueness of this description is doubtless due to the remoteness of the chronicler from the times he is describing. Zerah has sometimes been identified with Shishaks successor, Osorkon I, the second king of the twenty-second Egyptian dynasty. Zerah felt that Asas great army was a standing menace to the surrounding princes, and undertook the task of destroying this new military power: "He came out against them." Numerous as Asas forces were, they still left him dependent upon Jehovah, for the enemy were even more numerous and better equipped. Zerah led to battle an army of a million men, supported by three hundred war chariots. With this enormous host he came to Mareshah, at the foot of the Judaean highlands, in a direction southwest of Jerusalem. In spite of the inferiority of his army, Ass came out to meet him; "and they set the battle in array in the valley of Zephathah at Mareshah." Like Abijah, Asa felt that, with his Divine ally, he need not be afraid of the odds against him even when they could be counted by hundreds of thousands. Trusting in Jehovah, he had taken the field against the enemy; and now at the decisive moment he made a confident appeal for help: "Jehovah, there is none beside Thee to help between the mighty and him that hath no strength." Five hundred and eighty thousand men seemed nothing compared to the host arrayed against them, and outnumbering them in the proportion of nearly two to one. "Help us, Jehovah our God; for we rely on Thee, and in Thy name are we come against this multitude. Jehovah, Thou art our God; let not man prevail against Thee."
Jehovah justified the trust reposed in Him. He smote the Ethiopians, and they fled towards the southwest in the direction of Egypt; and Asa and his army pursued them as far as Gerar, with fearful slaughter, so that of Zerahs million followers not one remained alive. Of course this statement is hyperbolical. The carnage was enormous, and no living enemies remained in sight. Apparently Gerar and the neighboring cities had aided Zerah in his advance and attempted to shelter the fugitives from Mareshah. Paralyzed with fear of Jehovah, whose avenging wrath had been so terribly manifested, these cities fell an easy prey to the victorious Jews. They smote and spoiled all the cities about Gerar, and reaped a rich harvest "for there was much spoil in them." It seems that the nomad tribes of the southern wilderness had also in some way identified themselves with the invaders; Asa attacked them in their turn. "They smote also the tents of cattle"; and as the wealth of these tribes lay in their flocks and herds, "they carried away sheep in abundance and camels, and returned to Jerusalem."
This victory is closely parallel to that of Abijah over Jeroboam. In both the numbers of the armies are reckoned by hundreds of thousands; and the hostile host outnumbers the army of Judah in the one case by exactly two to one, in the other by nearly that proportion: in both the king of Judah trusts with calm assurance to the assistance of Jehovah, and Jehovah smites the enemy; the Jews then massacre the defeated army and spoil or capture the neighboring cities.
These victories over superior numbers may easily be paralleled or surpassed by numerous striking examples from secular history. The odds were greater at Agincourt, where at least sixty thousand French were defeated by not more than twenty thousand Englishmen; at Marathon the Greeks routed a Persian army ten times as numerous as their own; in India English generals have defeated innumerable hordes of native warriors, as when Wellesley-
"Against the myriads of Assaye Clashed with his fiery few and won."
For the most part victorious generals have been ready to acknowledge the succoring arm of the God of battles. Shakespeares Henry V after Agincourt speaks altogether in the spirit of Asas prayer:-
"O God, Thy arm was here; And not to us, but to Thy arm alone, Ascribe we all Take it, God, For it is only Thine."
When the small craft that made up Elizabeths fleet defeated the huge Spanish galleons and galleasses, and the storms of the northern seas finished the work of destruction, the grateful piety of Protestant England felt that its foes had been destroyed by the breath of the Lord; "Afflavit Deus et dissipantur."
The principle that underlies such feelings is quite independent of the exact proportions of opposing armies. The victories of inferior numbers in a righteous cause are the most striking, but not the most significant, illustrations of the superiority of moral to material force. In the wider movements of international politics we may find even more characteristic instances. It is true of nations as well as of individuals that-
"The Lord killeth and maketh alive; He bringeth down to the grave and bringeth up: The Lord maketh poor and maketh rich; He bringeth low, He also lifteth up: He raiseth up the poor out of the dust, He lifteth up the needy from the dunghill, To make them sit with princes And inherit the throne of glory."
Italy in the eighteenth century seemed as hopelessly divided as Israel under the judges, and Greece as completely enslaved to the "unspeakable Turk" as the Jews to Nebuchadnezzar; and yet, destitute as they were of any material resources, these nations had at their disposal great moral forces: the memory of ancient greatness and the sentiment of nationality; and today Italy can count hundreds of thousands like the chroniclers Jewish kings, and Greece builds her fortresses by land and her ironclads to command the sea. The Lord has fought for Israel.
But the principle has a wider application. A little examination of the more obscure and complicated movements of social life will show moral forces everywhere overcoming and controlling the apparently irresistible material forces opposed to them. The English and American pioneers of the movements for the abolition of slavery had to face what seemed an impenetrable phalanx of powerful interests and influences; but probably any impartial student of history would have foreseen the ultimate triumph of a handful of earnest men over all the wealth and political power of the slave-owners. The moral forces at the disposal of the abolitionists were obviously irresistible. But the soldier in the midst of smoke and tumult may still be anxious and despondent at the very moment when the spectator sees clearly that the battle is won: and the most earnest Christian workers sometimes falter when they realize the vast and terrible forces that fight against them. At such times we are both rebuked and encouraged by the simple faith of the chronicler in the overruling power of God.
It may be objected that if victory were to be secured by Divine intervention, there was no need to muster five hundred and eighty thousand men or indeed any army at all. If in any and every case God disposes, what need is there for the devotion to His service of our best strength, and energy, and culture, or of any human effort at all? A wholesome spiritual instinct leads the chronicler to emphasize the great preparations of Abijah and Asa. We have no right to look for Divine co-operation till we have done our best; we are not to sit with folded hands and expect a complete salvation to be wrought for us, and then to continue as idle spectators of Gods redemption of mankind we are to tax our resources to the utmost to gather our hundreds of thousands of soldiers; we are to work out our own salvation with fear and trembling, for it is God that worketh in us both to will and to do of His good pleasure.
This principle may be put in another way. Even to the hundreds of thousands the Divine help is still necessary. The leaders of great hosts are as dependent upon Divine help as Jonathan and his armor-bearer fighting single-handed against a Philistine garrison, or David arming himself with a sling and stone against Goliath of Gath. The most competent Christian worker in the prime of his spiritual strength needs grace as much as the untried youth making his first venture in the Lords service.
At this point we meet with another of the chroniclers obvious self-contradictions. At the beginning of the narrative of Asas reign we are told that the king did away with the high places and the symbols of idolatrous worship, and that, because Judah had thus sought Jehovah, He gave them rest. The deliverance from Zerah is another mark of Divine favor: And yet in the fifteenth chapter Asa, in obedience to prophetic admonition, takes away the abominations from his dominions, as if there had been no previous reformation, but we are told that the high places were not taken out of Israel. The context would naturally suggest that Israel here means Asas kingdom, as the true Israel of God; but as the verse is borrowed from the book of Kings, and "out of Israel" is an editorial addition made by the chronicler, it is probably intended to harmonize the borrowed verse with the chroniclers previous statement that Asa did away with the high places. If so, we must understand that Israel means the Northern Kingdom, from which the high places had not been removed, though Judah had been purged from these abominations. But here, as often elsewhere, Chronicles taken alone affords no explanation of its inconsistencies.
Again, in Asas first reformation he commanded Judah to seek Jehovah and to do the Law and the commandments; and accordingly Judah sought tile Lord. Moreover, Abijah, about seventeen years before Asas second reformation, made it his special boast that Judah had not forsaken Jehovah, but had priests ministering unto Jehovah, "the sons of Aaron and the Levites in their work." During Rehoboams reign of seventeen years Jehovah was duly honored for the first three years, and again after Shishaks invasion in the fifth year of Rehoboam. So that for the previous thirty or forty years the due worship of Jehovah had only been interrupted by occasional lapses into disobedience. But now the prophet Oded holds before this faithful people the warning example of the "long seasons" when Israel was without the true God, and without a teaching priest, and without law. And yet previously Chronicles supplies an unbroken list of high-priests from Aaron downwards. In response to Odeds appeal, the king and people set about the work of reformation as if they had tolerated some such neglect of God, the priests, and the Law as the prophet had described.
Another minor discrepancy is found in the statement that "the heart of Asa was perfect all his days"; this is reproduced verbatim from the book of Kings. Immediately afterwards the chronicler relates the evil doings of Asa in the closing years of his reign.
Such contradictions render it impossible to give a complete and continuous exposition of Chronicles that shall be at the same time consistent. Nevertheless they are not without their value for the Christian student. They afford evidence of the good faith of the chronicler. His contradictions are clearly due to his use of independent and discrepant sources, and not to any tampering with the statements of his authorities. They are also an indication that the chronicler attaches much more importance to spiritual edification than to historical accuracy. When he seeks to set before his contemporaries the higher nature and better life of the great national heroes, and thus to provide them with an ideal of kingship, he is scrupulously and painfully careful to remove everything that would weaken the force of the lesson which he is trying to teach; but he is comparatively indifferent to accuracy of historical detail. When his authorities contradict each other as to the number or the date of Asas reformations, or even the character of his later years, he does not hesitate to place the two narratives side by side and practically to draw lessons from both. The work of the chronicler and its presence with the Pentateuch and the Synoptic Gospels in the sacred canon imply an emphatic declaration of the judgment of the Spirit and the Church that detailed historical accuracy is not a necessary consequence of inspiration. In expounding this second narrative of a reformation by Asa, we shall make no attempt at complete harmony with the rest of Chronicles; any inconsistency between the exposition here and elsewhere will simply arise from a faithful adherence to our text.
The occasion then of Asas second reformation was as follows: Asa was returning in triumph from his great defeat of Zerah, bringing with him substantial fruits of victory in the shape of abundant spoil. Wealth and power had proved a snare to David and Rehoboam, and had involved them in grievous sin. Asa might also have succumbed to the temptations of prosperity; but, by a special Divine grace not vouchsafed to his predecessors, he was guarded against danger by a prophetic warning. At the very moment when Asa might have expected to be greeted by the acclamations of the inhabitants of Jerusalem, when the king would be elated with the sense of Divine favor, military success, and popular applause, the prophets admonition checked the undue exaltation which might have hurried Asa into presumptuous sin. Asa and his people were not to presume upon their privilege; its continuance was altogether dependent upon their continued obedience: if they fell into sin the rewards of their former loyalty would vanish like fairy gold. "Hear ye me, Asa, and all Judah and Benjamin: Jehovah is with you while ye be with Him; and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you." This lesson was enforced from the earlier history of Israel. The following verses are virtually a summary of the history of the judges:-
"Now for long seasons Israel was without the true God, and without teaching priest, and without law."
Judges tells how again and again Israel fell away from Jehovah. "But when in their distress they turned unto Jehovah, the God of Israel, and sought Him, he was found of them."
Odeds address is very similar to another and somewhat fuller summary of the history of the judges, contained in Samuels farewell to the people, in which he reminded them how when they forgot Jehovah, their God, He sold them into the hand of their enemies, and when they cried unto Jehovah, He sent Zerubbabel, and Barak, and Jephthah, and Samuel, and delivered them out of the hand of their enemies on every side, and they dwelt in safety. Oded proceeds to other characteristics of the period of the judges:
"There was no peace to him that went out, nor to him that came in; but great vexations were upon all the inhabitants of the lands. And they were broken in pieces, nation against nation and city against city, for God did vex them with all adversity."
Deborahs song records great vexations: the highways were unoccupied, and the travelers walked through by-ways; the rulers ceased in Israel; Gideon "threshed wheat by the winepress to hide it from the Midianites." The breaking of nation against nation and city against city will refer to the destruction of Succoth and Penuel by Gideon, the sieges of Shechem and Thebez by Ahimelech, the massacre of the Ephraimites by Jephthah, and the civil war between Benjamin and the rest of Israel and the consequent destruction of Jabesh-gilead. {Jdg_5:6-7; Jdg_6:2; Jdg_8:15-17; Jdg_9:1-7; Jdg_12:6}
"But," said Oded, "be ye strong, and let not your hands be slack, for your work shall be rewarded." Oded implies that abuses were prevalent in Judah which might spread and corrupt the whole people, so as to draw down upon them the wrath of God and plunge them into all the miseries of the times of the judges. These abuses were wide-spread, supported by powerful interests and numerous adherents. The queen-mother, one of the most important personages in an Eastern state, was herself devoted to heathen observances. Their suppression needed courage, energy, and pertinacity; but if they were resolutely grappled with, Jehovah would reward the efforts of His servants with success, and Judah would enjoy prosperity. Accordingly Asa took courage and put away the abominations out of Judah and Benjamin and the cities he held in Ephraim. The abominations were the idols and all the cruel and obscene accompaniments of heathen worship. {Cf. 1Ki_15:12} In the prophets exhortation to be strong, and not be slack, and in the corresponding statement that Asa took courage, we have a hint for all reformers. Neither Oded nor Asa underrated the serious nature of the task before them. They counted the cost, and with open eyes and full knowledge confronted the evil they meant to eradicate. The full significance of the chroniclers language is only seen when we remember what preceded the prophets appeal to Asa. The captain of half a million soldiers, the conqueror of a million Ethiopians with three hundred chariots, has to take courage before he can bring himself to put away the abominations out of his own dominions. Military machinery is more readily created than national righteousness; it is easier to slaughter ones neighbors than to let light into the dark places that are full of the habitations of cruelty; and vigorous foreign policy is a poor substitute for good administration. The principle has its application to the individual. The beam in our own eye seems more difficult to extract than the mote in our brothers, and a man often needs more moral courage to reform himself than to denounce other peoples sins or urge them to accept salvation. Most ministers could confirm from their own experience Portias saying, "I can easier teach twenty what were good to be done than be one of the twenty to follow mine own teaching."
Asas reformation was constructive as well as destructive; the toleration of "abominations" had diminished the zeal of the people for Jehovah, and even the altar of Jehovah before the porch of the Temple had suffered from neglect: it was now renewed, and Asa assembled the people for a great festival. Under Rehoboam many pious Israelites had left the Northern Kingdom to dwell where they could freely worship at the Temple; under Asa there was a new migration, "for they fell to him out of Israel in abundance when they saw that Jehovah his God was with him." And so it came about that in the great assembly which Asa gathered together at Jerusalem not only Judah and Benjamin, but also Ephraim, Manasseh, and Simeon, were represented. The chronicler has already told us that after the return from the Captivity some of the children of Ephraim and Manasseh dwelt at Jerusalem with the children of Judah and Benjamin, {1Ch_9:3} and he is always careful to note any settlement of members of the ten tribes in Judah or any acquisition of northern territory by the kings of Judah. Such facts illustrated his doctrine that Judah was the true spiritual Israel, the real or twelve-tribed whole, of the chosen people.
Asas festival was held in the third month of his fifteenth year, the month Sivan, corresponding roughly to our June. The Feast of Weeks, at which first-fruits were offered, felt in this month; and his festival was probably a special celebration of this feast. The sacrifice of seven hundred oxen and seven thousand sheep out of the spoil taken from the Ethiopians and their allies might be considered a kind of first-fruits. The people pledged themselves most solemnly to permanent obedience to Jehovah; this festival and its offerings were to be first-fruits or earnest of future loyalty. "They entered into a covenant to seek Jehovah, the God of their fathers, with all their heart and with all their soul; they sware unto Jehovah with a loud voice, and with shouting, and with trumpets, and with cornets." The observance of this covenant was not to be left to the uncertainties of individual loyalty; the community were to be on their guard against offenders, Achans who might trouble Israel. According to the stern law of the Pentateuch, {Exo_22:20, Deu_13:5, Deu_13:9, Deu_13:15} "whosoever would not seek Jehovah, the God of Israel, should be put to death, whether small or great, whether man or woman." The seeking of Jehovah so far as it could be enforced by penalties, must have consisted in external observances; and the usual proof that a man did not seek Jehovah would be found in his seeking other gods and taking part in heathen rites. Such apostasy was not merely an ecclesiastical offense; it involved immorality and a falling away from patriotism. The pious Jew could no more tolerate heathenism than we could tolerate in England religions that sanctioned polygamy or suttee.
Having thus entered into covenant with Jehovah, "all Judah rejoiced at their oath because they had sworn with all their heart, and sought Him with their whole desire." At the beginning, no doubt, they, like their king, "took courage"; they addressed themselves with reluctance and apprehension to an unwelcome and hazardous enterprise. They now rejoiced over the Divine grace that had inspired their efforts and been manifested in their courage and devotion, over the happy issue of their enterprise, and over the universal enthusiasm for Jehovah; and He set the seal of his approval upon their gladness, He was found of them, and Jehovah gave them rest round about, so that there was no more war for twenty years: unto the thirty-fifth year of Asas reign. It is an unsavory task to put away abominations: many foul nests of unclean birds are disturbed in the process; men would not choose to have this particular cross laid upon them, but only those who take up their cross and follow Christ can hope to enter into the joy of the Lord.
The narrative of this second reformation is completed by the addition of details borrowed from the book of Kings. The chronicler next recounts how in the thirty-sixth year of Asas reign Baasha began to fortify Ramah as an outpost against Judah but was forced to abandon his undertaking by the intervention of the Syrian king. Benhadad, whom Asa hired with his own treasures and those of the Temple; whereupon Asa carried off Baashas stones and timber and built Geba and Mizpah as Jewish outposts against Israel. With the exception of the date and a few minor changes, the narrative so far is taken verbatim from the book of Kings. The chronicler, like the author of the priestly document of the Pentateuch, was anxious to provide his readers with an exact and complete system of chronology; he was the Ussher or Clinton of his generation. His date of the war against Baasha is probably based upon an interpretation of the source used for chapter 15; the first reformation secured a rest of ten years, the second and more thorough reformation a rest exactly twice as long as the first. In the interest of these chronological references, the chronicler has sacrificed a statement twice repeated in the book of Kings: that there was war between Asa and Baasha all their days. As Baasha came to the throne in Asas third year, the statement of the book of Kings would have seemed to contradict the chroniclers assertion that there was no war from the fifteenth to the thirty-fifth year of Asas reign. {1Ki_15:16; 1Ki_15:32-33}
After his victory over Zerah, Asa received a Divine message which somewhat checked the exuberance of his triumph; a similar message awaited him after his successful expedition to Ramah. By Oded Jehovah had warned Asa, but now He commissioned Hanani the seer to pronounce a sentence of condemnation. The ground of the sentence was that Asa had not relied on Jehovah, but on the king of Syria.
Here the chronicler echoes one of the keynotes of the great prophets. Isaih had protested against the alliance which Ahaz concluded with Assyria in order to obtain assistance again the united onset of Rezin, king of Syria, and Pekah, king of Israel, and had predicted that Jehovah would bring upon Ahaz, his people, and his dynasty days that had not come since the disruption, even the King of Assyria. {Isa_7:17} When this prediction was fulfilled, and the thundercloud of Assyrian invasion darkened all the land of Judah, the Jews, in their lack of faith, looked to Egypt for deliverance; and again Isaiah denounced the foreign alliance: "Woe to them that go down to Egypt for help but they look not unto the Holy One of Israel, neither seek Jehovah; the strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion." {Isa_31:1; Isa_30:3} So Jeremiah in his turn protested against a revival of the Egyptian alliance: "Thou shalt be ashamed of Egypt also, as thou wast ashamed of Assyria." {Jer_2:36}
In their successive calamities the Jews could derive no comfort from a study of previous history; the pretext upon which each of their oppressors had intervened in the affairs of Palestine had been an invitation from Judah.
In their trouble they had sought a remedy worse than the disease; the consequences of this political quackery had always demanded still more desperate and fatal medicines. Freedom from the border raids of the Ephraimites was secured at the price of the ruthless devastations of Hazael; deliverance from Rezin only led to the wholesale massacres and spoliation of Sennacherib. Foreign alliance was an opiate that had to be taken in continually increasing doses, till at last it caused the death of the patient.
Nevertheless these are not the lessons which the seer seeks to impress upon Asa. Hanani takes a loftier tone. He does not tell him that his unholy alliance with Benhadad was the first of a chain of circumstances that would end in the ruin of Judah. Few generations are greatly disturbed by the prospect of the ruin of their country in the distant future: "After us the Deluge." Even the pious king Hezekiah, when told of the coming captivity of Judah, found much comfort in the thought that there should be peace and truth in his days. After the manner of the prophets, Hananis message is concerned with his own times. To his large faith the alliance with Syria presented itself chiefly as the loss of a great opportunity. Asa had deprived himself of the privilege of fighting with Syria, whereby Jehovah would have found fresh occasion to manifest His infinite power and His gracious favor towards Judah. Had there been no alliance with Judah, the restless and warlike king of Syria might have joined Baasha to attack Asa; another million of the heathen and other hundreds of their chariots would have been destroyed by the resistless might of the Lord of Hosts. And yet, in spite of the great object-lesson he had received in the defeat of Zerah, Asa had not thought of Jehovah as his Ally. He had forgotten the all-observing, all-controlling providence of Jehovah, and had thought it necessary to supplement the Divine protection by hiring a heathen king with the treasures of the Temple; and yet "the eyes of Jehovah run to and fro throughout the whole earth, to show Himself strong in behalf of them whose heart is perfect toward Him." With this thought, that the eyes of Jehovah run to and fro throughout the earth, Zechariah {Zec_4:10} comforted the Jews in the dark days between the Return and the rebuilding of the Temple. Possibly during Asas twenty years of tranquility his faith had become enfeebled for want of any severe discipline. It is only with a certain reserve that we can venture to pray that the Lord will "take from our lives the strain and stress." The discipline of helplessness and dependence preserves the consciousness of Gods loving providence. The resources of Divine grace are not altogether intended for our personal comfort; we are to tax them to the utmost, in the assurance that God will honor all our drafts upon His treasury. The great opportunities of twenty years of peace and prosperity were not given to Asa to lay up funds with which to bribe a heathen king, and then, with this reinforcement of his accumulated resources, to accomplish the mighty enterprise of stealing Baashas stones and timber and building the walls of a couple of frontier fortresses. With such a history and such opportunities behind him, Asa should have felt himself competent, with Jehovahs help, to deal with both Baasha and Benhadad, and should have had courage to confront them both.
Sin like Asas has been the supreme apostasy of the Church in all her branches and through all her generations: Christ has been denied, not by lack of devotion, but by want of faith. Champions of the truth, reformers and guardians of the Temple, like Asa, have been eager to attach to their holy cause the cruel prejudices of ignorance and folly, the greed and vindictiveness of selfish men. They have feared lest these potent forces should be arrayed amongst the enemies of the Church and her Master. Sects and parties have eagerly contested the privilege of counseling a profligate prince how he should satisfy his thirst for blood and exercise his wanton and brutal insolence; the Church has countenanced almost every iniquity and striven to quench by persecution every new revelation of the Spirit, in order to conciliate vested interests and established authorities. It has even been suggested that national Churches and great national vices were so intimately allied that their supporters were content that they should stand or fall together. On the other hand, the advocates of reform have not been slow to appeal to popular jealousy and to aggravate the bitterness of social feuds. To Hanani the seer had come the vision of a larger and purer faith, that would rejoice to see the cause of Satan supported by all the evil passions and selfish interests that are his natural allies. He was assured that the greater the host of Satan, the more signal and complete would be Jehovahs triumph. If we had his faith, we should not be anxious to bribe Satan to cast out Satan, but should come to understand that the full muster of hell assailing us in front is less dangerous than a few companies of diabolic mercenaries in our own array. In the former case the overthrow of the powers of darkness is more certain and more complete.
The evil consequences of Asas policy were not confined to the loss of a great opportunity, nor were his treasures the only price he was to pay for fortifying Geba and Mizpah with Baashas building materials. Hanani declared to him that from henceforth he should have wars. This purchased alliance was only the beginning, and not the end, of troubles. Instead of the complete and decisive victory which had disposed of the Ethiopians once for all, Asa and his people were harassed and exhausted by continual warfare. The Christian life would have more decisive victories, and would be less of a perpetual and wearing struggle, if we had faith to refrain from the use of doubtful means for high ends.
Odeds message of warning had been accepted and obeyed, but Asa was now no longer docile to Divine discipline. David and Hezekiah submitted themselves to the censure of Gad and Isaiah; but Asa was wroth with Hanani and put him in prison, because the prophet had ventured to rebuke him. His sin against God corrupted even his civil administration; and the ally of a heathen king, the persecutor of Gods prophet, also oppressed the people. Three years after the repulse of Baasha a new punishment fell upon Asa: his feet became grievously diseased. Still he did not humble himself, but was guilty of further sin he sought not Jehovah, but the physicians. It is probable that to seek Jehovah concerning disease was not merely a matter of worship. Reuss has suggested that the legitimate practice of medicine belonged to the schools of the prophets; but it seems quite as likely that in Judah, as in Egypt, any existing knowledge of the art of healing was to be found among the priests. Conversely, physicians who were neither priests nor prophets of Jehovah were almost certain to be ministers of idolatrous worship and magicians. They failed apparently to relieve their patient: Asa lingered in pain and weakness for two years, and then died. Probably the sufferings of his latter days had protected his people from further oppression, and had at once appealed to their sympathy and removed any cause for resentment. When be died, they only remembered his virtues and achievements; and buried him with royal magnificence, with sweet odors and divers kinds of spices; and made a very great burning for him, probably of aromatic woods.
In discussing the chroniclers picture of the good kings, we have noticed that, while Chronicles and the book of Kings agree in mentioning the misfortunes which as a rule darkened their closing years, Chronicles in each case records some lapse into sin as preceding these misfortunes. From the theological standpoint of the chroniclers school, these invidious records of the sins of good kings were necessary in order to account for their misfortunes. The devout student of the book of Kings read with surprise that of the pious kings who had been devoted to Jehovah and His temple, whose acceptance by Him had been shown by the victories vouchsafed to them, one had died of a painful disease in his feet, another in a lazar-house, two had been assassinated, and one slain in battle. Why had faith and devotion been so ill rewarded? Was it not vain to serve God? What profit was there in keeping His ordinances? The chronicler felt himself fortunate in discovering amongst his later authorities additional information which explained these mysteries and justified the ways of God to man. Even the good kings had not been without reproach, and their misfortunes had been the righteous judgment on their sins.
The principle which guided the chronicler in this selection of material was that sin was always punished by complete, immediate, and manifest retribution in this life, and that conversely all misfortune was the punishment of sin. There is a simplicity and apparent justice about this theory that has always made it the leading doctrine of a certain stage of moral development. It was probably the popular religious teaching in Israel from early days till the time when our Lord found it necessary to protest against the idea that the Galileans whose blood Pilate had mingled with their sacrifices were sinners above all Galileans because they had suffered these things, or that the eighteen upon whom the tower in Siloam fell, and killed them were offenders above all the inhabitants of Jerusalem. This doctrine of retribution was current among the Greeks. When terrible calamities fell upon men their neighbors supposed these to be the punishment of specially heinous crimes. When the Spartan king Cleomenes committed suicide, the public mind in Greece at once inquired of what particular sin he had thus paid the penalty. The horrible circumstances of his death were attributed to the wrath of some offended deity, and the cause of the offence was sought for in one of his many acts of sacrilege, possibly he was thus punished because he had bribed the priestess of the Delphic oracle. The Athenians, however, believed that his sacrilege had consisted in cutting down trees in their sacred grove at Eleusis; but the Argives preferred to hold that he came to an untimely end because he had set fire to a grove sacred to their eponymous hero Argos. Similarly, when in the course of the Peloponnesian war the Aeginetans were expelled from their island, this calamity was regarded as a punishment inflicted upon them because fifty years before they had dragged away and put to death a suppliant who had caught hold of the handle of the door of the temple of Demeter Theomophorus. On the other hand, the wonderful way in which on four or five occasions the ravages of pestilence delivered Dionysius of Syracuse from his Carthaginian enemies was attributed by his admiring friends to the favor of the gods.
Like many other simple and logical doctrines, this Jewish theory of retribution came into collision with obvious facts, and seemed to set the law of God at variance with the enlightened conscience. "Beneath the simplest forms of truth the subtlest error lurks." The prosperity of the wicked and the sufferings of the righteous were a standing religious difficulty to the devout Israelite. The popular doctrine held its ground tenaciously, supported not only by ancient prescription, but also by the most influential classes in society. All who were young, robust, wealthy, powerful, or successful were interested in maintaining a doctrine that made health, riches, rank, and success the outward and visible signs of righteousness. Accordingly the simplicity of the original doctrine was hedged about with an ingenious and elaborate apologetic. The prosperity of the wicked was held to be only for a season; before he died the judgment of God would overtake him. It was a mistake to speak of the sufferings of the righteous: these very sufferings showed that his righteousness was only apparent, and that in secret he had been guilty of grievous sin.
Of all the cruelty inflicted in the name of orthodoxy there is little that can surpass the refined torture due to this Jewish apologetic. Its cynical teaching met the sufferer in the anguish of bereavement, in the pain and depression of disease, when he was crushed by sudden and ruinous losses or publicly disgraced by the unjust sentence of a venal law-court. Instead of receiving sympathy and help, he found himself looked upon as a moral outcast and pariah on account of his misfortunes; when he most needed Divine grace, he was bidden to regard himself as a special object of the wrath of Jehovah. If his orthodoxy survived his calamities, he would review his past life with morbid retrospection, and persuade himself that he had indeed been guilty above all other sinners.
The book of Job is an inspired protest against the current theory of retribution, and the full discussion of the question belongs to the exposition of that book. But the narrative of Chronicles, like much Church history in all ages, is largely controlled by the controversial interests of the school from which it emanated. In the hands of the chronicler the story of the kings of Judah is told in such a way that it becomes a polemic against the book of. Job. The tragic and disgraceful death of good kings presented a crucial difficulty to the chroniclers theology. A good mans other misfortunes might be compensated for by prosperity in his latter days; but in a theory of retribution which required a complete satisfaction of justice in this life there could be no compensation for a dishonorable death. Hence the chroniclers anxiety to record any lapses of good kings in their latter days.
The criticism, and correction of this doctrine belong, as we have said, to the exposition of the book of Job. Here we are rather concerned to discover the permanent truth of which the theory is at once an imperfect and exaggerated expression. To begin with, there are sins which bring upon the transgressor a swift, obvious, and dramatic punishment. Human law deals thus with some sins; the laws of health visit others with a similar severity; at times the Divine judgment strikes down men and nations before an awestricken world. Amongst such judgments we might reckon the punishments of royal sins so frequent in the pages of Chronicles. Gods judgments are not usually so immediate and manifest, but these striking instances illustrate and enforce the certain consequences of sin. We are dealing now with cases in which God was set at naught; and, apart from Divine grace, the votaries of sin are bound to become its slaves and victims. Ruskin has said, "Medicine often fails of its effect, but poison never; and while, in summing the observation of past life not un-watchfully spent, I can truly say that I bare a thousand times seen Patience disappointed of her hope and Wisdom of her aim, I have never yet seen folly fruitless of mischief, nor vice conclude but in calamity." Now that we have been brought into a fuller light and delivered from the practical dangers of the ancient Israelite doctrine, we can afford to forget the less satisfactory aspects of the chroniclers teaching, and we must feel grateful to him for enforcing the salutary and necessary lesson that sin brings inevitable punishment, and that therefore, whatever present appearances may suggest, "the world was certainly not framed for the lasting convenience of hypocrites, libertines, and oppressors."
Indeed, the consequences of sin are regular and exact; and the judgments upon the kings of Judah in Chronicles accurately symbolize the operations of Divine discipline. But Rain, and ruin, and disgrace are only secondary elements in Gods judgments; and most often they are not judgments at all. They have their uses as chastisements; but if we dwell upon them with too emphatic an insistence, men suppose that pain is a worse evil than sin, and that sin is only to be avoided because it causes suffering to the sinner. The really serious consequence of evil acts is the formation and confirmation of evil character. Herbert Spencer says in his "First Principles" "that motion once set up along any line becomes itself a cause of subsequent motion along that line." This is absolutely true in moral and spiritual dynamics: every wrong thought, feeling, word, or act, every failure to think, feel, speak, or act rightly, at once alters a mans character for the worse. Henceforth he will find it easier to sin and more difficult to do right; he has twisted another strand into the cord of habit: and though each may be as fine as the threads of a spiders web, in time there will be cords strong enough to have bound Samson before Delilah shaved off his seven locks. This is the true punishment of sin: to lose the fine instincts, the generous impulses, and the nobler ambitions of manhood, and become every day more of a beast and a devil.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL NOTES.] Asa succeeds, suppresses idols, and defends his…
CRITICAL NOTES.] Asa succeeds, suppresses idols, and defends his kingdom (2Ch_14:1-8; cf. 1Ki_15:8-12; 1Ki_15:14-15). Gains victory over Zerah and spoils Ethiopians.
2Ch_14:1-5.—Asa destroys idol. Reigned, mounted the throne very young. Quiet, continued effect of the great battle of Zemaraim (cf. 1Ki_15:11-14). Good (ch. 2Ch_31:20). Strange, gods of foreign origin. Idolatry of Judah now detailed for first time. High places first mentioned (Num_23:3). Images, statues in stone of Baal. Groves, trunks or stocks of trees, dedicated to Ashtoreth, the Venus of Phœnicians. 2Ch_14:5. Images, sun-images of Baal, different from images in 2Ch_14:3 (cf. 2Ch_34:4; Lev_26:30).
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2Ch_14:6-8.—Asa’s military defences. Built, fortresses dismantled when Shishak made successful invasion. Judæa had been a dependency upon Egypt (ch. 2Ch_12:8), and dared not to erect fresh fortifications. Now Egypt weak, Asa grew bold, strengthened himself against his southern and northern neighbours. Among cities restored, probably most of those fortified by Rehoboam (ch. 2Ch_11:6-10) [Speak. Com.]. 2Ch_14:7. Land, i.e., unoccupied by the foe; free and open to go where we please. 2Ch_14:8. Targets, Judah heavy armed; Benjamin, a warlike tribe, light armed, using sling and bow (Jdg_20:16; 1Ch_8:40). The number embraced all capable of carrying arms and liable to service.
2Ch_14:8-15.—Asa defeats the Ethiopians or Cushites. So called by Greeks, because their faces were burned or blackened by sun. Zerah, supposed to be Osorken (Usarken) II., third King of Egypt after Shishak, second king of twenty-second dynasty. Object of invasion to chastise Asa and bring Judah under yoke again. 2Ch_14:9. Mar., one of cities fortified by Rehoboam (ch. 2Ch_11:8), in line of march from Egypt. 2Ch_14:10. Went out, lit. before him, sensible of inferiority but confident in God. Nothing with thee, “it is alike to thee to help the powerful or the weak, thou canst as easily, i.e., help the weak as the strong” [Speak. Com.]. There is none beside thee to help between the mighty and the powerless, i.e., no other than thou can help in an unequal conflict; meaning, of course, give help to the weaker side [Keil]. 2Ch_14:12. Smote, gave strength to smite. 2Ch_14:13. Destroyed, broken before his camp. Enemy unable to rally, pursued to Gerar, south, twenty miles at least from scene of battle. Cities of Philistines spoiled, because they likely accompanied Zerah in his expedition. 2Ch_14:15. Tents, nomadic tribes in neighbourhood of Gerar conquered, and camels and sheep taken as prey. Besor flows through this region, hence fertility and food for man and beast. All terrified at Asa’s victory and unable to resist.
HOMILETICS
ASA THE REFORMER.—2Ch_14:1-5
Asa as a constitutional monarch acted like David, endeavoured to abolish the traces and polluting customs of idolatry. Pursued his purpose with earnestness and impartiality.
I. The reforms which he introduced. Regarding God himself, he took advantage of his authority and tranquillity, tried to undo the evil left by his father (1Ki_15:3), and by his grandfather (1Ki_14:22).
1. He destroyed idolatry. Altars and high places pulled down; broke images of Baal; destroyed public objects and relics of idolatry in Jerusalem and other cities. “When God lets loose upon the world a thinker, let men beware,” says one. When God raises up a true Reformer, he will secure attention and accomplish a great work.
2. He revived religious worship. Useless to put down evil without setting up good. Outward reformation defective, A revived religion.
(1.) By personal example. He “did that which was good and right, &c.”
(2.) By the use of his authority. “He commanded Judah, &c.” (2Ch_14:4). Religion requires no human edicts and decrees to support it. But those in authority may recommend it.
II. The spirit in which he carried out the reforms.
1. A spirit of self-consecration. Self first. He did not engage in work to which he had not devoted himself. Many work for God who are not consecrated unto God. Reform self before you reform others.
2. A spirit of zeal. He began early, executed boldly and spared no dignity. The “king’s mother” deposed from her position, her idol destroyed, and its ashes thrown into the brook Kidron (1Ki_15:13). “See, I have set thee over (appointed thee to the oversight of) the nations and over the kingdoms, to root out and to pull down, &c.” (Jer_1:10).
III. The rule by which he was guided in the reforms. “Asa did good and right in the eyes of the Lord.” Not what was expedient, pleasing to himself, or to his courtiers. He sought to please God. God discerns conduct; dishonoured by the zeal of some; susceptibility to be influenced by him should be cultivated. Act ever under “the Great Taskmaster’s eye.” “Thou God seest me.” Thus Asa the reformer an example to us in purpose, spirit, and conduct—in pulling down Popery, Ritualism, and idolatry, in setting forth true religion by personal life and public teaching.
ASA THE PRUDENT.—2Ch_14:6-8
In time of peace he strengthened his kingdom with fortifications and armies.
I. Prudent in tracing peace to the right source. “The Lord had given him rest.” Not gained by his valour and success over Abijah. No foes at hand, progress undisputed because God protected. “When he giveth quietness, who then can make trouble” in the land? When God bestows comfort and peace in the home and in the heart, who can take away? But when he hideth the face (condemns), who then can behold him (enjoy his power or remove the sentence of death)? Whether it be done against (towards) a nation, or against a man only? (Job_34:29).
II. Prudent in making the best use of peace. Like a wise king he observed “the land before him” free and needing improvements.
1. Mindful of danger, he prepared for defensive war. “To be prepared for war is one of the most effectual means of preserving peace,” said Washington.
2. Conscious of weakness, he raised an army. Not perhaps a standing army, but militia, trained-bands of the country. Judah mustered a share. Benjamin, formerly little Benjamin (Psa_68:27), had greatly increased. The little one by God’s blessing had become a thousand. These tribes, armed offensively and defensively, were ready for action.
3. Depending upon his people, he enlisted their efforts. “Therefore he said, Let us build” (2Ch_14:7). Many rulers raise an army, levy taxes, and govern without consent of the people. This arbitrary conduct will create tumult and endanger the throne (Chas. 1.). Self-willed monarchs have destroyed kingdoms and ruined themselves. “For by wise counsel thou shalt make thy war; and in multitude of councillors there is safety.”
“But war’s a game which, were their subjects wise,
Kings would not play at” [Cowper].
ASA THE CONQUEROR.—2Ch_14:9-15
“Zerah the Ethiopian mistook quietness for languor, and made the vulgar mistake of supposing that silence was indifference. He did not know that repose is the very highest expression of power” [Dr. Parker]. An expedition prepared, a million soldiers gathered to subjugate Asa and bring Judæa under Egyptian yoke. Asa shrank not from war, met and conquered the foe.
I. The source to which, he looked for help. “Asa cried unto the Lord his God.”
1. To God’s strength. He knew God in peace and looked to him in war—believed in God’s power to help with few or many, to weak or strong. Man, mortal man, could not prevail against him. God omnipotent, works how he likes, and depends not upon numbers. “For there is no restraint to the Lord to save by many or by few.”
2. To God’s strength gained by prayer. Help ever ready, only available by seeking. Prayer before battle short, earnest, and intense. Notice ground of confidence, “Thou art our God,” well tried and ever sufficient; active reliance, “We rest on thee.” Thus can we only overcome in temptations and spiritual conflicts.
II. The spirit in which he entered the fight. Not cowardly and fearful. God gives not the spirit of fear, but of courage. “Be thou strong and courageous.” The war not aggressive, but sacred; for God’s glory, not his own, “In thy name.” “Jehovah-Nissi, the Lord my banner,” the standard or ensign around which we must rally to indicate our party, define our cause, and march to victory. He is the captain of our salvation, fights our battles, and wins our victories. He bids us to fight, not his will that we should be timorous and weak, “In the name of our God we will set up our banner.”
III. The victory by which it was distinguished. “The Lord smote the Egyptians before Asa.” The foe driven like straw before the wind; pursued and overcome. Cities smitten, cattle taken, and booty enormous. “The defeat of Zerah is one of the most remarkable events in the history of the Jews. On no other occasion did they meet in the field or overcome the forces of either of the two great monarchies between which they were placed. Under Asa they appear to have gained a complete and most glorious victory, over the entire force of Egypt, or of Ethiopia wielding the power of Egypt” [Speak. Com.].
WARFARE AND PRAYER.—2Ch_14:9-12
Notice in the prayer—
I. A devout acknowledgment of the Divine government. From God alone he received the kingdom, and by him alone could he defend it. He was supreme, and could help against “a great multitude.” “He breaketh down” kingdoms and cities—Sodom, Babylon, Petra, and Pompeii—and “they cannot be built again;” He builds up and none can “pull down”—God’s agency is traced over man and nations, in nature and religion.
II. The obedient method in which he conducted the war. The spirit of dependence upon God; the spirit of hope and prayer. The spirit of Moses, Samuel, and David. In prayer he may expect courage and help, such reinforcements “the gift of the knees.”
“Hast thou not learned what thou art often told,
A truth still sacred, and believed of old,
That no success attends on spears and swords
Unblest, and that the battle is the Lord’s?” [Cowper].
HOMILETIC HINTS AND SUGGESTIONS
2Ch_14:2. Right.
1. Right is good (acceptable) to God, when the heart is put into it. Its Right is good to man, helpful to temporal and spiritual interests. But right implies rule, law of rectitude. The rule followed, constantly obeyed, to be acceptable. God’s law must be path of duty and this path pursued firmly, without pause or retrograde step.
2Ch_14:6. Given him rest.
1. God the sovereign dispenser of quietness or comfort to individuals. Gives peace to awakened sinners in Christ. Peace and rest the fruit of faith in him.
2. God the sovereign dispenser of quietness and comfort to nations and churches. To nations (1Ch_22:9-18). To churches (Act_4:31). He makes peace in our borders (Psa_147:7-14); causes wars to cease to the ends of the earth (Psa_46:9). 2Ch_14:7. Rest. It did his heart good to think how piously they had purchased their present peace; and therefore he repeateth it (Zec_8:19) [Trapp].
2Ch_14:9-11. The Holy War. Undertaken for a sacred purpose—with confidence of divine help, to maintain the honour and service of God. The parties most unequally matched. The Lord Jehovah and mortal, feeble man. How can man prevail against his Maker! The folly of opposing God. The war-cry most stimulating. Assurance in God’s name gives comfort in trouble, triumph in conflict. It is strength impregnable and sufficient for greatest dangers. Only under this one ensign, lifted above all other banners of the sacramental host, bearing this one name, can we ascribe the words: In hoc vinces.
2Ch_14:13. Before his host. Before his camp; the army of Asa, the camp of Jehovah, who resided in it, defended it, and led it to victory. “Earlier expositors fancied that the reference was to a heavenly, a host of angels, according to Gen_32:2 seq.” [Keil].
2Ch_14:14. Fear of the Lord. Its effect upon men now renders them fearful and helpless, what hereafter! Who can stand before him? Resist not, but humbly submit and be saved.
ILLUSTRATIONS TO CHAPTER 14
2Ch_14:2-6. High places. No sooner is a temple built for God, but the Devil builds a chapel hard by [Geo. Herbert]. Man is a born idol-worshipper, sight-worshipper, so sensuous, imaginative is he; and also partakes much of the nature of an ape [Carlyle].
“ ’Tis to make idols, and to find them clay”
[Mrs. Hemans].
2Ch_14:6-8. Built. Prudence is an ability of judging what is best in the choice both of the end and of the means [Groves]. No evil can surprise us if we watch, no evil can hurt us if we pray [Bp. Hall].
2Ch_14:9. This is the largest collected army of which we hear in Scripture; but it does not exceed the known numbers of Oriental armies in ancient times. Darius Codomannus brought into the field at Arbela a force one million and forty thousand. Xerxes crossed into Greece with certainly above a million of combatants. Artaxerxes Mnemon collected one million two hundred and sixty thousand men, to meet the attack of the younger Cyrus [Speak. Com.].
2Ch_14:12-15. Fled. The results which follow are most striking. The southern power cannot rally from the blow, but rapidly declines, and for above three centuries makes no further effort in this direction. Assyria grows in strength, continually pushes her arms further, and finally under Sargon and Sennacherib, penetrates to Egypt itself. All fear of Egypt as an aggressive power ceases; and the Israelites learn instead to lean upon the Pharaohs for support (2Ki_17:4; 2Ki_18:21; Isa_30:2-4). Friendly ties alone connect the two countries; and it is not till B.C. 609 that an Egyptian force again enters Palestine with a hostile intention [Ibid.]
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain 2Ch 14:2
2Ch 14:2
There is many a useful lesson to be learnt from the story of Asa’s life.
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Consider:—
I. Where his piety was born. In a most unlikely home. He was brought up in an ungodly family. The court was corrupt. Society was rotten. The moral atmosphere he breathed was enough to poison the finest child that was ever born. The same grace that preserved Asa pure and devout amid the corruptions of the royal court may keep you clean.
II. How was Asa’s piety evidenced? (1) By his fervent prayerfulness. (2) By his uncompromising opposition to everything that was sinful.
III. Where did the piety of Asa fail? His prosperity proved—I shall not say his ruin, but his loss—his eternal loss. It may have added to the lustre of his earthly crown, but I fear it dimmed the splendour of his heavenly.
J. Thain Davidson, Talks with Young Men, p. 219.
2Ch 14:11
I. Prayer in emergencies should be founded on a strong faith in God’s independence of human resources and methods of judgment. Much is gained when we appreciate the ease with which God achieves marvellous issues in response to prayer. "A God doing wonders" is one of His significant titles—significant of the usage of His dominion. To Him there are no such things as emergencies.
II. The example before us suggests a profound sense of the inadequacy of all other sources of relief but God. We need to feel that we are shut up to God, and to God only.
III. Prayer in emergencies is a profound identification with God. "In Thy name we go against this multitude." In a selfish prayer we beat the winds. Nothing is sure in this world but the purposes of God. No interests are safe but His. No cause is secure but His.
IV. One other phase of prayer in such emergencies is a hearty recognition of God’s ownership of us. "O Lord, Thou art our God; let not man prevail against Thee." By the right of creation and redemption we belong to God. Will God desert His own with such rights as these?
A. Phelps, The Old Testament a Living Book, p. 33.
References: 2Ch 14:11.—G. Brooks, Outlines of Sermons, p. 234; J. E. Vaux, Sermon Notes, 1st series, p. 20.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Reign of Asa
Reign of Asa
This chapter adds to what is related of Asa in 1Ki_15:9-24 an account of the invasion of the Ethiopian Zerah.
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3. Took away.. the high places] In 2Ch_15:17 (= 1Ki_15:14) the opposite of this is stated; if the two passages are to be reconciled, it must be supposed that Asa sought to effect a reform which was only imperfectly executed: cp. also 2Ch_17:6 with 2Ch_20:33.
7. The land is yet before us] i.e. free from the presence of an enemy.
9. Zerah] Zerah, if an Ethiopian (Heb. Cushite) or Egyptian, is probably to be identified with Osorkon II, an Egyptian king of the 22nd dynasty, who, on a monument recently found, declares that 'the upper and lower Rutennu' (i.e. the peoples of Palestine) had been thrown under his feet. But in 2Ch_14:14 the cities spoiled by Asa after the defeat of the invaders are said to be near Gerar; so that Zerah may have been the chief of an Arabian tribe, a view with which the description of the spoil taken by Asa (2Ch_14:15) agrees. Mareshah] in the lowland of Judah (Jos_15:44), where there are some ruins still called 'Mar'ash.' To the N. there is a Wâdy called 'Wâdy es Sufieh,' which may be Zephathah.
11. It is nothing, etc.] RV 'there is none beside thee to help, between the mighty and him that hath no strength': i.e. to help the weak under unequal conditions. Asa's prayer 'breathes the true spirit of faith and trust in God.'
13. Gerar] 6 m. S. of Gaza and 25 m. from Beersheba.
14. The fear of the Lord, etc.] They were so panic-stricken that they could offer no resistance: cp. 2Ch_17:10; 2Ch_20:29.
15. The tents of cattle] i.e. the tents of nomadic tribes with large possessions of flocks and cattle.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain CHAPTER 14 The Reign of Asa
CHAPTER 14 The Reign of Asa
1. The death of Abijah and Asa becomes king (2Ch 14:1)
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2. The good beginning (2Ch 14:2-8)
3. His victory over Zerah (2Ch 14:9-15)
Asa, (which means “healing” or “who will heal?”), the son of Abijah, began his reign well. He did what was right in the sight of the Lord. The strange altars, the high places and the images were taken away and the groves cut down. He was not satisfied with this work, but he also commanded Judah to seek the Lord. The land was quiet. The Lord blessed him and the land for the faithful work which had been done. “The land had rest, and he had no war in those years, because the LORD had given him rest.” it was a remarkable work for one so young; probably Asa was not yet twelve years old when he became King. Maachah, his grandmother, most likely had some oversight as “queen-mother.” (In 1Ki 15:13 she is called the mother of Asa; the same is the case in our book 15:16. Mother in these passages has the meaning of grandmother.) Notice the great prosperity which followed the work he had done. “The Kingdom was quiet before him.” Cities were built and fortified. They readily acknowledged that it was all of God. “Because we have sought the LORD our God, we have sought Him, and He hath given us rest on all sides.” So they built and prospered.
But faith had to be tested. A powerful army under the leadership of Zerah, an Ethiopian, came against Judah. The battle was to take place in the open field, in the valley of Zephathah. Before the forces ever clashed Asa cried to the Lord. His prayer is most beautiful and simple. It still breathes freshness and has been a help to all God’s trusting people in all ages. “LORD it is nothing with thee to help, whether with many, or with them that have no power; help us, O LORD our God; for we rest on thee, and in thy name we go against this multitude. O LORD, thou art our God, let not man prevail against thee.” What confidence and trust! He put the whole matter upon the LORD. Their enemies were His enemies. In His name, resting on Him, they went forth. May we know and practice the same confidence. Such a prayer could not remain unanswered. The LORD smote the Ethiopians and gave to His people a great victory.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Asa’s Piety and Military Prowess
Asa’s Piety and Military Prowess
v. 1. So Abijah slept with his fathers, and they buried him in the City of David; and Asa, his son, reigned in his stead. In his days the land was quiet ten years, an interval of peace following the battle of Zemaraim, giving Asa the opportunity of effecting many needed improvements.
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v. 2. And Asa did that which was good and right in the eyes of the Lord, his God, 1Ki 15:11-14;
v. 3. for he took away the altars of the strange gods, those which had been introduced from foreign, heathen nations, and the high places, for it was on the hills that the places of worship to idols were erected, and brake down the images, memorial stones erected to Baal, and cut down the groves, the wooden posts and sacred trees dedicated to Astarte, the female idol of the Canaanites,
v. 4. and commanded Judah to seek the Lord God of their fathers, and to do the Law and the commandment, both in its entirety and in its individual precepts.
v. 5. Also he took away out of all the cities of Judah the high places and the images, the statues before the altars of Baal, consecrated to him as the sungod; and the kingdom was quiet before him, although he was by no means free from faults, 2Ch 16:7-12.
v. 6. And he built fenced cities in Judah, the fortifications erected by Rehoboam having probably been destroyed during the invasion by Shishak; for the land had rest, and he had no war in those years, because the Lord had given him rest.
v. 7. Therefore he said unto Judah, Let us build these cities, the list surely including Geba and Mispah, and make about them walls, and towers, gates, and bars, while the land is yet before us, while it was not occupied by foes nor threatened by invasion, while they were still unhampered in their movements, because we have sought the Lord, our God; we have sought Him, and He hath given us rest on every side. So they built and prospered, the Lord Himself keeping all misfortune away from them at that time.
v. 8. And Asa had an army of men that bare targets and spears, not all professional soldiers, but able to bear arms and ready to enter the service at any time, out of Judah three hundred thousand, and out of Benjamin that bare shields and drew bows two hundred and fourscore thousand. All these were mighty men of valor. There is a hint here for application to spiritual matters, namely, not to become secure and careless in days when Satan is less active than usual against the Church, but to be prepared at all times to meet his onslaughts.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Abijah slept with his ancestors
Abijah slept with his ancestors
Abijah dying is spoken of as if he had fallen asleep. AT: "Abijah died" (See: Metaphor and Euphemism)
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they buried him
"people buried him"
became king in his place
The phrase "in his place" is a metaphor meaning "instead of him." AT: "became king instead of Abijah" (See: Metaphor)
In his days
"During his reign"
the land was quiet ten years
There being no war is spoken of as if the land were quiet. AT: "there was peace in the land for ten years" or "there was no war in the land for ten years" (See: Metaphor)
what was good and right in the eyes of Yahweh his God
The word "eyes" here represents seeing, and seeing represents judgment. Yahweh saw and approved of Asa's actions. AT: "what Yahweh judged to be good and right" or "what Yahweh considered to be good and right" (See: Metaphor)
He broke down the stone pillars and cut down the Asherah poles
Since Asa was king, he may have told his officials to do these things. AT: "He had his people break down the stone pillars and cut down the Asherah poles" (See: Metonymy)
He commanded Judah to seek Yahweh
Here the word "Judah" represents the people of Judah. Worshiping Yahweh is spoken of as if it were seeking him. AT: "He commanded the people of Judah to worship Yahweh" (See: Metonymy and Metaphor)
translationWords
Abijah
bury
city of David
Asa
king
Yahweh
God
altar
high place
holy
column
Asherah
command
kingdom of Judah
law
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 14:1 Asa reigned from 910 to 869 BC.
14:1 Asa reigned from 910 to 869 BC.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.