The Spirit of God came on Azariah the son of Oded: and he went out to meet Asa, and said to him, “Hear me, Asa, and all Judah and Benjamin! Yahweh is with you, while you are with him; and if you seek him, he will be found by you; but if you forsake him, he will forsake you. Now for a long time Israel was without the true God, without a teaching priest, and without law. But when in their distress they turned to Yahweh, the God of Israel, and sought him, he was found by them. In those times there was no peace to him who went out, nor to him who came in; but great troubles were on all the inhabitants of the lands. They were broken in pieces, nation against nation, and city against city; for God troubled them with all adversity. But you be strong, and don’t let your hands be slack; for your work will be rewarded.”
When Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed Yahweh’s altar that was before Yahweh’s porch. He gathered all Judah and Benjamin, and those who lived with them out of Ephraim, Manasseh, and Simeon; for they came to him out of Israel in abundance when they saw that Yahweh his God was with him. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of Asa’s reign. They sacrificed to Yahweh in that day, of the plunder which they had brought, seven hundred head of cattle and seven thousand sheep. They entered into the covenant to seek Yahweh, the God of their fathers, with all their heart and with all their soul; and that whoever would not seek Yahweh, the God of Israel, should be put to death, whether small or great, whether man or woman. They swore to Yahweh with a loud voice, with shouting, with trumpets, and with cornets.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 7, 10, 11, 13 Who was called Obed, as his father was, verse…
Who was called Obed, as his father was, verse 8.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–14 2Ch 15:1 And the Spirit of God came upon…
2Ch 15:1 And the Spirit of God came upon Azariah the son of Oded:
Ver. 1. The son of Oded.] Alias Iddo the seer.
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 On vv2–13 The Lord is with you, to defend you against…
The Lord is with you, to defend you against all your enemies, as now you have seen, and you may hereafter expect, if you persist in that good course into which you are entered.
If ye forsake him, he will forsake you: but let not this victory make you presumptuous or self-confident, for you are upon your good behaviour; and if you leave God, he will leave and destroy you after he hath done you good.
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 On vv1, 8 It was a great happiness to Israel that they…
It was a great happiness to Israel that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy had ceased under the second temple, and the canon of the Old Temple was completed (which was constantly read in their synagogues), they were pure from idolatry; for the scriptures are of all other the most sure word of prophecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible as by a counterfeit prophet. Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; this is the proper business of God's ministers, even with princes and the greatest men. The Spirit of God came upon the prophet (Ch2 15:1), both to instruct him what he should say and to enable him to say it with clearness and boldness.
I. He told them plainly upon what terms they stood with God. Let them not think that, having obtained this victory, all was their own for ever; no, he must let them know they were upon their good behaviour. Let them do well, and it will be well with them, otherwise not. 1. The Lord is with you while you are with him. This is both a word of comfort, that those who keep close to God shall always have his presence with them, and also a word of caution: "He is with you, while you are with him, but no longer; you have now a signal token of his favourable presence with you, but the continuance of it depends upon your perseverance in the way of your duty." 2. "If you seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will, Seek you me in vain." See Heb 11:6. But, 3. "If you forsake him and his ordinances, he is not tied to you, but will certainly forsake you, and then you are undone, your present triumphs will be no security to you; woe to you when God departs."
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II. He set before them the dangerous consequence of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and returning unto God. When Israel forsook their duty they were over-run with a deluge of atheism, impiety, irreligion, and all irregularity (Ch2 15:3), and were continually embarrassed with vexatious and destroying wars, foreign and domestic, Ch2 15:5, Ch2 15:6. But when their troubles drove them to God they found it not in vain to seek him, Ch2 15:4. But the question is, What time does this refer to? 1. Some think it looks as far back as the days of the Judges. A long season ago Israel was without the true God, for they worshipped false gods; it was a time of ignorance, for, though they had priests, they had no teaching priests, though they had elders, yet no law to any purpose, v. 3. These were sad times, when they were frequently oppressed by one enemy or other and grievously harassed by Moabites, Midianites, Ammonites, and other nations. They were vexed with all adversity (v. 6), yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us while we are with him. Whatsoever things of this kind were written aforetime were written for our admonition. 2. Others think it describes the state of the ten tribes (who were now properly called Israel) in the days of Asa. "Now, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity; they are without the true God," and no marvel when they were without teaching priests. Jeroboam's priests were not teachers, and thus they came to be without law. It is next to impossible that any thing of religion should be kept up without a preaching ministry. In those times there was no peace, Ch2 15:5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet, when they turned to God, he was entreated for them. Let Judah take notice of this; let their neighbours' harms be their warnings. Give no countenance to graven images for you see what mischiefs they produce. 3. Others think the whole passage may be read in the future tense, and that it looks forward: Hereafter Israel will be without the true God and a teaching priest, and they will be destroyed by one judgment after another till they return to God and seek him. See Hos 3:4.
III. Upon this he grounded his exhortation to prosecute the work of reformation with vigour (Ch2 15:7): Be strong, for your work shall be rewarded. Note, 1. God's work should be done with diligence and cheerfulness, but will not be done without resolution. 2. This should quicken us to the work of religion, that we shall be sure not to lose by it ultimately. It will not go unrewarded. How should it, when the work is its own reward?
Matthew Henry'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 On vv1–14 And the Spirit of God came upon Azariah the…
And the Spirit of God came upon Azariah the son of Oded,.... The same with Iddo, as Hillerus (h) thinks; and some suppose this to be the name of the son as well as the father, but called Azariah, to distinguish him from him, see Ch2 15:8 on whom came, as the Targum, the spirit of prophecy, instructing him what to say to Asa; and the Jews say (i) he is the same with Iddo, and he the same that was sent to Jeroboam, to reprove him for the altar he built.
(h) Onomastic, Sacr. p. 458. (i) In Hieron. Trad. Heb. in Paralipom. fol. 84. L. & 85. A.
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John Wesley 1765 · Public Domain On vv1, 3, 5, 6, 7, 8, 12 God's message to Asa, ver. 1-7. Idols removed and…
God's message to Asa, ver. 1-7. Idols removed and the spoil dedicated to God, ver. 8-11. Judah makes a covenant with God, ver. 12-15. Asa removes his mother, destroys her idol, and brings the dedicated things into the temple, ver. 16-18. He has great peace, ver. 19.
Spirit of God - Both to instruct him what to say, and to enable him to say it plainly and boldly.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 5, 8, 9, 10, 11, 12 Azariah's prophecy concerning Israel, and his exhortation to
CHAPTER XV
Azariah's prophecy concerning Israel, and his exhortation to
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Asa, 1-7.
Asa completes the reformation which he had begun, his kingdom
is greatly strengthened, and all to people make a solemn
covenant with the Lord, 8-15.
His treatment of his mother Maachah, 16.
He brings into the house of God the things that has father had
dedicated, 17, 18.
And he has no war till the thirty-fifth year of his reign, 19.
NOTES ON CHAP. XV
Verse 1. Azariah the son of Oded] We know nothing of this prophet but what is related of him here.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 5, 6, 7, 8, 9, 10, 11, 13 2Ch 15:1-2. The Spirit of God came upon Azariah…
2Ch 15:1-2. The Spirit of God came upon Azariah — Both to instruct him what to say, and to enable him to say it plainly and boldly. And he went out to meet Asa — Now returning victorious, with his army, from the war with the Ethiopians. And he said unto him, Hear ye me, Asa and all Judah, &c. — He does not come out to meet them in order to compliment them, or congratulate their success, but to excite them to their duty: which is the proper business of God’s ministers, even with princes and the greatest men. The Lord is with you — To defend you against all your enemies, as ye now have seen, and may hereafter expect; while ye be with him — While ye persist in that good course upon which you have entered. For the continuance of his presence with you depends upon your perseverance in the way of your duty. If you seek him he will be found of you — If you sincerely desire his favour, and seek it in the way he hath appointed, especially by prayer and supplication, and complying with his will in all things, you shall obtain it: but if you forsake him — And his commandments and ordinances of worship; he will forsake you — And then you will be undone, and will find that your present triumphs were no security to you. Let not this victory, then, make you presumptuous, or self- confident: for you are upon your good behaviour; and if you leave God, he will leave and destroy you, after he has done you all this good.
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 On vv1, 3, 6, 8, 9, 10, 11, 12 Oded is by some identified with Iddo, the prophet…
Oded is by some identified with Iddo, the prophet and historian of the two preceding reigns. In the Hebrew the two names differ very slightly.
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 On vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13 Azarias is called Oded in Hebrew, ver. 8. (Calmet)…
Azarias is called Oded in Hebrew, ver. 8. (Calmet) --- But he was his son. (Haydock) --- There was a high priest of the name of Azarias, about the same time. (Menochius)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 7, 8, 9, 10 The Lord is with you, while ye be with…
The Lord is with you, while ye be with him--You have had, in your recent signal success, a remarkable proof that God's blessing is upon you; your victory has been the reward of your faith and piety. If you steadfastly adhere to the cause of God, you may expect a continuance of His favor; but if you abandon it, you will soon reap the bitter fruits of apostasy.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 12, 13 1. Azariah the son of Oded is mentioned only…
1. Azariah the son of Oded is mentioned only here. He was probably a member of one of the prophetic schools, and was full of enthusiasm and zeal for Jehovah. He appears, like others of his order, to counsel and admonish kings and princes by the word of the Lord.
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 On vv2, 3, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 Ch. 2Ch_15:1-15 (no parallel in Kings). The Prophecy of…
Ch. 2Ch_15:1-15 (no parallel in Kings). The Prophecy of Azariah and its Sequel
2. went out to meet] Cp. 2Ch_19:2.
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if ye seek him] Cp. 1Ch_28:9.
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 On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 11, 12, 13, 14 (a) ADDRESS OF THE PROPHET AZARIAH BEN ODED (2Ch_15:1-7).
XV.
ASA’S REFORMATION OF RELIGION.
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(a) ADDRESS OF THE PROPHET AZARIAH BEN ODED (2Ch_15:1-7).
This section also is peculiar to the Chronicle.
(1) And the Spirit of God.—Literally, And Azariah son of Oded, there fell upon him spirit of God (i.e., a holy inspiration). The prophet is unknown, except from this chapter. The name Oded comprises the same radical letters as Iddo (2Ch_9:29; 2Ch_12:15); but whether the same prophet or another be meant, is beyond decision.
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 On vv1, 2, 3, 6, 7, 8, 9, 10, 11, 12, 13, 14 This chapter is something like an oasis in our…
This chapter is something like an oasis in our history, and was perhaps such in the real life of Asa also. Presumably it covers a period of some twenty years. Reading between the lines, and indeed chapters, we may very well suppose that the mission of "Azariah son of Oded" to Asa now was one of all mercy. Great salvation had been shown to him and his people, and as time went on they might forget the Saviour, and imagine the work was all their own. Moreover, their own proper work had tarried, and beside caution and humility (in season for him as a returning conqueror-king, ver. 2), Asa needed stimulus; perhaps the Lord"s loving-kindness knew that he needed every kindly encouragement. For there are not wanting signs that he was before his people, and felt the drag of them upon him as Moses himself did. These are the features of the physical geography, so to say, of the chapter, which comprises the rousing warning of Azariah the prophet (vers. 1-7); Asa"s renewal of the altar in its own structure, and in worthy sacrifices upon it (vers. 8-11); his and his people"s hearty reconsecration of themselves (vers. 12-15); and his own personal, practical carrying out of reform, though his people apparently did not keep pace with him (vers. 16-19).
The Spirit of God came. For "came," read the literal Hebrew "was," as also in our), 2Ch_20:14, where instead of "God" ( we find the Lord" (hwOhy). In our 2Ch_24:20, we have again "God," with the verb "clothed" (hv; bl;). The grand original of the expression is, of course, found in Gen_1:2, where the name is "God." Compare Pharaoh"s question in Gen_41:38; Exo_31:3 Exo_35:31; Num_24:2; Jud_1:3:1 6:34 (the verb "clothed" is used in this last); five other times in Judges we have the Spirit of the Lord; in Samuel six times, and "the Spirit of God" another six times; in Kings, three times "the Spirit of the Lord." These passages exhibit incontestably the function, and the manifold function, of the Spirit! Azariah the son of Oded. The Vulgate and Alexandrian Septuagint read here simply Oded; and Movers (p. 261) has suggested that "Oded the son of Azariah" is the correct reading for what now stands in the text; these are contrivances to meet the difficulty which the eighth verse occasions, and they are not so simple certainly as the proposal of Keil and Bertheau (following the Arabic Version) to omit altogether from ver. 8 the repetition of the name of the prophet, under the plea that the words, "of Oded the prophet," may so conceivably be owing to a copyist"s meddlesome marginal reminiscence of ver. 1. It would have been, perhaps, a yet simpler method of overcoming the difficulty to account that the words, "Azariah the son of," had through a copy error slipped out of the text, except that the previous word, "the prophecy," is not in the construct state, and this favours Keil and Bertheau"s suggestion (see our, (2Ch_9:29) or rather the suggestion of the Arabic Version, which before them omits the words, "of Oded the prophet." The Vatican Septuagint has the readings in beth verses as Englished in the Authorized Version. Some think Oded may be one with Iddo of 2Ch_9:29 2Ch_12:15 2Ch_13:22; pointing out that the Hebrew characters would permit it, if we suppose a vau added to the name Oded. This conjectural attempt to give this Prophet Azariah for son to Iddo seems to gain no great point. Of this Azariah nothing else is known; he is described as "son of Oded" probably to distinguish him from Azariah the high priest, son of Johanan (see Dr. Smith"s Bible Dictionary," 1:142, second column, 3). (For the rest on this subject, see note on ver. 8.)
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HOMILETICS.
Vers. 1-19.
The hour of happiness improved.
Perhaps we are not warranted to say that it was immediately after Asa"s victory over Zerah, or able to say how soon it was after it, that Azariah the son of Oded came with his message to him and "all Judah and Benjamin," under that direct and ever-typical leading of "the Spirit." Nor does the parallel enlighten us on this point. The history, however, here follows on with the account of Azariah"s appearance to Asa, and gives us the impression that it was at a certain favourable crisis, in happy quickened hours, due to the fresh memories of the divinely given victory, the manifest and most merciful interposition of Heaven, that the prophet came. Coming, he did thus the very thing the prophet is ever ordained to do. He breaks in on the lower life, on the life prone to forget, on the life able enough nevertheless to take higher ground and onward action, and reminds it, in plainest fidelity and undoubting firmness of speech, of such great realities as these.
I ITS ABIDING PRIVILEGE GOD"S DWELLING PRESENCE, HIS CONSTANTLY RESIDENT PRESENCE, HIS HABITUAL INDWELLING, ON THE ONE SUPPOSITION AND CONDITION OF HIS PEOPLE"S ALLEGIANCE. "The Lord is with you, while ye be with him." It is a simple, powerful, ever-necessary reminder for the earliest, opening intelligence of the baptized; for the unfolding, growing, intelligent piety of the confirmed; for the devoutness and all the trembling awe of the communicant; and for all the Church, individually or collectively, in the dangerous, doubtful, fickle, forgetful, tempted course of human life. He is faithful, his mercies fail not, his memory is ever fresh, punctual and to be relied upon, and wonderful assurance to lay to heart it is not we who have to wait for him!
II ITS PERPETUAL OPPORTUNITY THE OPPORTUNITY OF OBTAINING, SIMPLY FOR THE SEEKING, DIVINE INTERPOSITION. Life and human character need and have the special and occasional as well as the abiding and daily, the exceptional as well as the familiar, hill and valley as well as the level way, dark trial and deep grief as well as the wonted discipline of earth for imperfect creatures, joys as well as peace, and in a word abounding vouchsafements of grace and strength, as well as the unbroken stream of day after day.
III ITS TREMBLING DANGER THE DANGER OF BEING FORSAKEN OF ITS CHIEF GOOD, THROUGH FORSAKING ITS GOD. HOW lightly men treat the love which is most sensitive as well as most needed liable to be grieved, offended, quenched, or absent none can tell how long, as none can tell where the sin and the folly that drove that love, shall cease to drive their victim! To be forsaken of God is absolutely the worst forsakenness, the dreariest solitariness, the poorest poverty. And the sentence, "Let him alone," or "Let them alone," how its echoes wander and trail sometimes endlessly I.
IV ITS SUPREME EXERTION OF ENERGY. There are times, and there are enterprises, where no outer energy, no inner devotion, can be misplaced. Resolution, courage, and covenant, mutual exhortation, meeting together, edifying one another, and "the speaking oft to one another" on the part of them "that fear the Lord," vowing to the Lord and praying to him, and praising him with singing and music, and "with all the heart, and all the desire," "putting away the idols, stamping them to dust, and burning them," "renewing the altar and renewing ever the sacrifices thereof, this enthusiasm becomes certain occasions and spreads a holy contagion. The life that is devoid of it has missed its way and its joy on earth even; the lives that are destitute of it have doomed themselves. Other associations, other bonds, other enterprises, may make them sport, but can scarcely fail in the very act to make them their sport! Now, Asa and his people had found and were following the better way; and oh that such a heart may continue in them! Grateful, happy, and inspirited hours of life were used by the prophet and the king and his people for thinking greater things, resolving on greater things, and carrying them into execution. They should be similarly utilized by us. In hours uplifted by genuine healthful happiness, in periods of higher feeling and tone of thought, we should gladly seize the opportunity to raise the standard of our own conduct, and then fix the standard to which to work, and from which, even in lower mood, we shall, of God"s help, not depart.
HOMILIES BY W. CLARKSON Vers. 1, 2.
God"s presence and departure.
It is characteristic of the Hebrew prophet that as the king comes back flushed with victory he meets the conqueror, not with honied words of congratulation, but with faithful words of admonition. What he says to the king may be taken as applicable to the servant of God generally.
I A PROPHETIC CONFIRMATION OF THE GOOD MAN"S EXPERIENCE. "Jahve was with you (has given you the victory) because ye were with him (held to him)" (Keil). So far fidelity to Jehovah had proved to be the condition of prosperity. Under his banner they had marched to victory; while they were true to him, he had been in the midst of them, and had been there to bless them. This is the common, indeed the constant, experience of the good. The service of God is always a success. It means rest of soul at all times; it means calmness and a wise joy in prosperity; it means resignation and comfort in the time of trouble; it means strength for duty and courage for temptation; it means excellency in life and hope in death. To be with God in the sense and spirit of self-surrender to his will is to have his gracious presence with us, shedding light and gladness on our path. This is the testimony of the good.
II A PROPHETIC PROMISE OF THE GOOD MAN"S HERITAGE. "If ye seek him, he will be found of you." Behind us is a part (larger or smaller) of our life, and we thank God for all that he has been to us as we have held on our way. But before us is another portion; it may be a very serious, it may be even a critical, passage of our life. We shall want not only our own resources at their best, and the kindest and wisest succour of our friends, but the near presence and effective aid of our heavenly Father. We shall want his guidance, that we may know the path we should take; his guardianship, that we may be preserved from the wrong-doings, from the errors and mistakes, into which we shall otherwise be betrayed; his illumination, that we may tightly discharge our duties and rise to the height of our opportunities; his sustaining grace, that we may bear ourselves bravely and meekly in the day of our adversity and defeat. All this we shall have if we seek it truly. And that means if we seek it
(1) in moral and spiritual integrity, our heart being set on the service of Christ;
(2) with our whole heart, earnestly and perseveringly;
(3) believingly, building our hope on his Word.
III I PROPHETIC WARNING OF THE GOOD MAN"S DANGER. "If ye forsake him, he will forsake you.
1. There is a practical danger of spiritual and, therefore, of moraldeclension. Such is our nature, that we are apt to let love become cold; to
2. allow zeal to wane and wither; to permit our best habits to be encroached upon by the pressure of lower cares and pleasures; to forsake God. The records of Christian experience contain only too many instances of such departure.
3. We have, then, to fear the withdrawal of God from us; the loss of hisDivine favour, of his indwelling Spirit, of his benediction and reward.
4. Therefore let us watch and pray, that we enter not. into the outershadow of condemnation. C.
HOMILIES BY T. WHITELAW Vers. 1-7.
A conqueror"s welcome.
I A MESSAGE FROM GOD. (Vers. 1, 2.)
1. Its banter. Azarlah, "Whom Jehovah aids," the son of Oded; mentioned only here. Jehovah may, and often does, transmit messages of moment through humble and obscure messengers. What fitted Azariah to be the bearer of the Divine announcements was the coming upon him of the Spirit of Eiohim, the Spirit being the Revealer and Interpreter of the Divine will to the soul of man (Num_11:26; Job_32:8; Eze_2:2; 1Co_12:8) That the Spirit of God came upon a man did not prove him to have been a good man, Balaam (Num_24:2) and Saul (1Sa_10:10) being witness; though there is no reason to doubt that Azariah was a true prophet of Jehovah. The Spirit came by measure upon him, as upon other holy men of the old dispensation through whom God spoke to his people; on Christ, through whom God"s highest and last message has been sent to mankind, the Spirit was poured out without measure (Isa_11:2; Joh_3:34; Rev_3:1) Hence the supreme importance attaching to the gospel.
1. Its recipients. "Asa, and all Judah and Benjamin." God claims a right to address sovereigns as well as their subjects. Between princes and peasants
2. in his sight is no difference. (Act_10:34 1Pe_1:17) God"s messages in the Law and the gospel are directed equally to all. The monarch is as much under the Law as the subject; the subject has as valid a title to the provisions of the gospel as the monarch. Asa and his warriors were returning from a victorious campaign, when Jehovah"s prophet interposed with notes of warning. These were timely, since the king and his veterans were in danger of self-laudation and serf-confidence of ascribing their recent splendid exploits to their own skill and prowess, and of trusting to their own valour to protect them in future, without troubling themselves to think about Jehovah, his religion, or his help. So men (not excepting Christians) are never more in peril of forgetting God than when fortune smiles upon them, (Deu_8:13) and never more need to be admonished than when rejoicing in deliverances wrought for them by God,
3. Its contents. A doctrine, a promise, a warning.
(1) The doctrine. That Jehovah was with them, while they were with him. With all God is as to his immanent presence, since he fills heaven and earth, (Jer_33:24) and besets all individually behind and before; (Psa_139:1-12) but with his people he is, in the special sense of gracious manifestation, to accept, (Num_17:4) protect (2Ch_20:17; Jer_42:11) assist (1Ch_22:18; Hag_1:13) and bless. (Exo_20:24) Only his presence with them is ever conditioned by their being with him in the sense of believing in, loving, and obeying him. (Joh_14:23)
(2) The promise. That if they sought Jehovah, Jehovah should be found of them. If they sought him in the way of penitence, faith, love, obedience, he should be found of them in the way of acceptance, grace, assistance. This promise, always true of Jehovah in his relations with Israel (1Ch_28:9; 2Ch_30:19; Psa_119:2; Amo_5:4) is equally true of his relations with believers on Christ (Heb_11:6; Jam_4:8)
(3) The warning. That if they for-sock God, God would forsake them. If they went back from the path of reform upon which they were entered, he also would withdraw his countenance and aid from them. So Mosesand (Deu_31:16, Deu_31:17) Joshua (Jos_24:20) had warned their contemporaries and David his son Solomon. (1Ch_28:9) The same condition is addressed to all (Jer_17:3; Heb_10:38)
II A LESSON FROM HISTORY. (Vers. 3-6.)
1. The possibility of lapsing into religious apostasy. Such times had formerly existed in Judah, and hence in the future might reappear. (Ecc_1:9 Ecc_3:15) Whether Azariah"s language depicted the condition of Judah then (Grotius), or in the future (Luther), or in the past, in the days of Rehoboam and Abijah (Syriac, Arabic), or in the period of the judges (Vitringa, Bertheau), is open to debate. As the prophet has not definitely stated the time, he may have designed to express truths of force at. all limes (Keil). Of such days as the prophet alludes to, Judah and Israel had both before had experience. The description of them is peculiarly affecting.
(1) No true God; i.e. no knowledge of the true God; or, what is worse, the knowledge of the true God, but not his worship or service. Such times had existed soon after the death of Joshua, (Jud 2:10-15 10:6) and were yet to reappear in Israel under Ahab, (1Ki_18:20, 1Ki_18:21) and in Judah under Ahaz. (2Ch_28:1-6) "Without God a correct characterization of the unbelieving world (Job_21:14; Psa_10:4; Eph_2:12)
(2) No teaching priest; i.e. the priests they had either no knowledge of the true God, of his character and requirements, and so could not teach the People; or, if they did, they were satisfied with the mere performance of their altar duties, without caring for the spiritual welfare of the people. If the first, they were disqualified for being priests by reason of their ignorance; (Mal_2:7) if the second, they were chargeable with indolence (Mal_1:6) or hypocrisy, (Neh_9:34) or both. If, under the old covenant, priests were required to instruct the people in the tenets and precepts of religion, much more is it incumbent on Christian pastors to be also teachers. (Eph_4:11) A ministry that does not preach or teach ipso facto stands condemned.
(3) No Law; i.e. the Torah of Moses, unknown, or forgotten, or disobeyed. When men or nations depart from God, they begin by pulling down his altars, and end by trampling on his commandments. And if there be no God, this is just as it should be. If God is not, to pretend to worship him is a farce, and ministers of religion may be dispensed with; if God is not, there is no Supreme Authority to claim from man obedience, and man may at once assume lordship over himself. But if God is, it will be more prudent to let his altars remain, to see that his ministers teach, and take order that his precepts be obeyed.
2. The certainty that religious apostasy will be followed by national disaster. So it had been in the past, and so it would be in the future.
(1) Social disturbance, danger, and violence had been, and would be, the order of the day. "And in those times there was," or is, "no peace to him that went out or to him that came in." Such had been Israel"s condition in the days of Shamgar the son of Anath, (Jud_1:5:6) and under theoppression of the Midianites. (Jud_1:6:2) Irreligion necessarily gravitates towards violence. He that breaks God"s commandments without a qualm of conscience seldom scruples about making havoc with man"s when opportunity occurs. Exemplified in the age of Noah, (Gen_6:4, Gen_6:11, Gen_6:12) in the last days of Greece and Rome, and in the French Revolution of 1798.
(2) Political anarchy had commonly attended these times in the past, and would more than likely do so again on their recurrence. "Great vexations came upon all the inhabitants of the countries, and nation was destroyed of nation, and city of city literally, "and they were broken in pieces, nation against nation and city against city;" "for God did," or does, "vex them with all adversity." The language, descriptive of such a reign of terror as commonly accompanies civil war, was verified in a form comparatively mild in the war of the tribes of Israel against Benjamin, (Jud_1:20:20) and in the struggle of the Gileadites with Ephraim. (Jud_1:12:4) Amos (Amo_3:9) depicted such commotions, confusions, tumults, as occurring, or about to occur, in Samaria in his time. In the final overthrow of the two kingdoms, the prophet"s words received their most startling illustration. (Isa_9:18-20) In the ultimate destruction of all peoples hostile to God, they will,obtain their highest and fullest realization (Zec_14:13; Mat_24:7)
3. The only way of escaping from the miseries and horrors of such evil times, viz. by repenting and turning to Jehovah. "But when in their distress," etc. So had it been in the days of the Egyptian oppression, (Exo_2:23) and in those of the Midianite supremacy. (Jud_1:6:6) So had it been in the experience of Asa himself, whose cry unto Jehovah on the field of war had been heard. (2Ch_14:11) So would it be again, if in the season of their calamity they remembered God. (2Ch_7:14) The doctrine here enunciated holds good of individuals as well as of nations; e.g. David (2Sa_21:1; Psa_18:6 Psa_34:4 Psa_138:3) Jehoshaphat, (2Ch_17:4, 2Ch_17:10) Uzziah. (2Ch_26:5) The ear of God is open to every cry of a distressed soul (Psa_34:15) "Fools, because of their transgression," etc.. (Psa_107:17-19)
III AN EXHORTATION FROM A PROPHET. (Ver. 7.)
1. The counsel. Action.
(1) Vigorous. "Be strong therefore." Courage in conceiving and doing the right thing was the special demand of the hour. The right thing at that moment in Judah was to adhere to Jehovah, reform the abuses that during the previous reigns had crept into his worship, and exterminate the idolatrous rites that had been introduced by earlier king. More disastrous for the country had these been than Zerah"s invasion. Nothing more required of the followers of God and soldiers of Jesus Christ in any age or land than a heroic determination to resist sin and follow holiness, oppose error and defend truth, renounce idolatry and cleave to the worship of the Father (Deu_31:6; Jos_1:7; Psa_27:14; 1Co_16:13; 2Ti_2:1)
(2) Persevering. "Let not your hands be weak" Not enough to begin well; to continue well is indispensable. Weariness in well-doing a frequent phenomenon, much needing to be guarded against. (Gal_6:9) Steadfastness in the faith and in the maintenance of good works expected of Christians (1Co_15:58; Php_4:1; 2Th_3:13; 2Ti_3:14; Heb_10:23)
2. The encouragement. Recompense. "Your work shall be rewarded.
(1) With inward satisfaction, as being in itself a right work. (Pro_14:14) This an invariable accompaniment of well-doing, and, apart from further consequences, ample remuneration.
(2) With Divine approbation, as being a work God regards with favour. Already expressed in the Word, (Heb_13:16) this will eventually be proclaimed by the mouth of God. (Mat_25:21, Mat_25:23)
(3) With ultimate success, as being a work destined to triumph over every form of evil. The cause of God and truth, of Christ and the gospel, may be long and bitterly opposed, but ultimate victory rests with it. (Rev_11:15)
Learn:
1. The superiority of the new dispensation in having God"s Son as itsMessenger. (Heb_1:1, Heb_1:2)
2. The equity of Gods dealings with men in providence and in grace (1Sa_2:30; Eze_18:29)
3. The miserable state of the heathen world, as destitute of the trueknowledge of God. (Eph_2:12 Eph_4:17, Eph_4:18)
4. The value of affliction as a means of religious improvement. (Job_33:17-19; Eze_20:37; Lam_3:27; Heb_12:11)
1. The secret of national prosperity righteous-ness. (Pro_14:34)
2. The duty of persevering in religion (Joh_15:4; Act_11:23; 2Ti_1:14; 1Pe_5:9; Rev_2:27)
3. The certainty that faith shall not lose its reward W. (Luk_6:35; 1Co_3:14; Heb_10:35)
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 On vv1, 3, 7, 12 And the Spirit of God came upon Azariah.
2Ch_15:1-7
And the Spirit of God came upon Azariah.
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Dark shadows on a bright day
We have here shown the necessary connection between Gods service and human weal.
I. The awful apostasy. Turning away.
1. Practical atheism. Without the true God.
2. Deprived of priestly function.
3. Prevalence of moral disorder.
II. The terrible judgments which followed apostasy.
1. Widespread anarchy.
2. Civil dissensions.
3. General calamity.
III. The way of escape from these judgments. The Lord is with you while ye be with Him, etc.
1. There is a fact in Divine procedure.
2. This is a warning for the future. (J. Wolfendale.)
Inspiration and duty
I. An inspired man is qualified to give a message.
II. An inspired man will give his message fearlessly and successfully.
III. Inspired men, men taught of God, not time-servers, required now. (J. Wolfendale.)
Verses 2. The Lord is with you, while ye be with Him; and if ye seek Him.
When and how long the Lord is with His people
I. What it is for the Lord to be with His people.
1. Not His general or essential presence.
2. Nor His being with His creatures in a providential way; for so He is with all men.
3. Nor His special presence in a providential way with His own dear children.
4. But it is Gods gracious presence, which Moses so earnestly entreated: If Thy presence go not with me, carry us not up hence; and of which David deprecates the loss: Cast me not away from Thy presence. To enjoy His presence in this sense means--
(1) To have the light of His countenance.
(2) For God to commune with them.
(3) For God to manifest His early loving-kindness to their souls.
II. When or how long will God be with His people.? While ye be with Him.
1. While you keep close to Him in a way of duty; while you are with Him in prayer particularly.
2. While we have communion with them that fear the Lord. God is with them that fear Him; and those who keep company with such persons may expect His presence. Spiritual conversation is like putting fuel to fire; and prayer is like the bellows which blows up the flame.
3. While ye be with Him in public worship and attend the ordinances of His house (Act_2:1-3).
Inferences:
1. The presence of God with His people is a most amazing instance of Divine goodness.
2. There is nothing so desirable to a gracious soul as the presence of God. (J. Gill, D.D.)
When will the Lord be found by His people?
I. God is to be found by His people--
1. In conversion.
2. At the throne of grace.
3. In His public ordinances.
II. When is God to be found by His people thus? When He is sought through the Lord Jesus Christ, the way, the truth, and the life. (J. Gill, D. D.)
Being with God
To be with God is--
I. To preserve in our minds a reverent sense of His being, presence, and government.
II. To keep close to His laws.
III. To stand on His side against the opposite power of darkness and sin. (Abp. Seeker.)
God with us
I. What is meant by God with a Church? Luther used to say that there was a great deal of divinity in prepositions. This word with has diversity as well as divinity in its meaning. It means--
1. To be present. God present, seeing and hearing all that is said and done.
2. Blessing. A helping, gracious presence. The Lord was with Joseph, and he was a prosperous man.
3. Divine protection.
II. What is meant by a Church with God?
1. It is a Church faithful and fearless in proclaiming Gods Word. Strike, but hear! said a philosopher to an angry disputant. Laugh, strike, kill, but hear the Word of God! is what the Church says to mockers and persecutors.
2. It is a holy Church. The Emperor of Rome issued a command that all houses, shops, and public institutions, ships or boats, named after members of the Royal Family, should be kept clean, or forego the right to the name. Be ye clean that bear the vessels of the Lord. Let every one that nameth the name of Christ depart from iniquity.
3. A Church with God does Gods work. A Church tries to be to men all that Christ was, the earthly organ of His Spirit, the instrument of the mind of Christ.
4. It means a Church in which every member lives in personal communion with God. (J. M. Gibbon.)
The happiness and condition of the presence of God
I. The happiness of the Jewish Church at that time. The Lord is with you. Gods presence as applied to all righteous people implies--
1. An owning and acknowledging them to be His own peculiar people. Gods love to His peculiar people includes in it all relations: that of a--
(1) Father (2Co_6:18);
(2) husband (Hos_2:19);
(3) friend (Joh_15:15; Jam_2:23).
2. His assisting them and prospering all the works that they put their hands to (1Ch_11:9).
3. His protection and defence of them against all their enemies (Gen_15:1; Zec_2:5; Isa_4:5; Isa_46:7; Num_23:1-30; Rom_8:31).
Inferences:
1. Let us notice what are the greatest mischiefs and who are the chief authors of all the evils which can possibly befall a kingdom, even they that would rob us of our God.
2. From hence we may learn the surest way to have our tranquillity and peace secured to us.
3. If we sincerely serve God, we may comfortably and securely rest upon Him to defend and protect us against all dangers {Pro_18:10; Mat_10:29; Num_14:9). Luther tells a famous story of a Bishop of Magdeburg, against whom the Duke of Saxony was preparing to wage war; the bishop, having notice of it, betakes himself presently to his prayers and the reforming of his Church; and when one told him what mighty preparations were making against him, he replied, I will take care of my Church, and then God will fight for and take care of me; which, when the duke heard of, he disbanded his forces and acknowledged himself too weak to deal with that man who had engaged God on his side (Psa_3:6).
II. The condition upon which the happiness of Gods presence is to be enjoyed, while we are with Him. To be with God is to be a holy people. Clemens Alexandrinus speaks of a temple upon which was written, No unholy thing must come near this place; and this is Gods inscription (Heb_1:13). Conclusion: Tis reported of the Prince of Orange at the Battle of Newport, that he said to his soldiers, when they had the sea on one side and the Spaniards on the other, You must either eat up the Spaniards or drink up the sea; so we must either conquer our lusts or drink down the devouring fire of Gods wrath. Let us apply ourselves to the service of God sincerely, and then the Lord will be with us. (E. Lake, D. D.)
Gods presence with His people the spring of their prospe
rity:--
I. God may be said to be with men--
1. In respect of the omnipresence of His essence (1Ki_8:27; Psa_139:7-12).
2. In respect of personal union. God was with him (Act_10:38).
3. In respect of the covenant of grace.
4. In respect of providential dispensations. This is twofold.
(1) General; ordering, disposing, guiding, ruling all things, according to His own wisdom, by His own power, unto His own glory.
(2) Special; attended with peculiar love, favour, goodwill, special care towards them with whom He is so present (Gen_21:22; Jos_1:5; Jer_15:20; Isa_43:1-2). This is the presence here intimated.
II. A peoples abiding with God is twofold.
1. In personal obedience.
2. In national administrations.
III. Observations.
1. All outward flourishing or prosperity of a people doth not always argue the special presence of God with them. The things required to make success and prosperity an evidence of the presence of God are--
(1) That the people themselves prospered be His peculiar people.
(2) That the whole work be good, and have a tendency to Gods glory, wherein they are engaged.
(3) Made useful and subservient to His glory.
2. Even great afflictions, eminent distresses, long perplexities, may have a consistency with Gods special presence. (J. Owen, D. D.)
The presence of God
I. Let our first use be to instruct us particularly.
1. What this special presence is, and wherein it doth consist.
2. What it is for us to abide with God, so as we may enjoy it.
(1) We must have peace with Him in Jesus Christ.
(2) To have His presence continued with us we must--
(a) Ask counsel at His hand, look to Him for direction in all our affairs;
(b) trust in Him for protection;
(c) universally own Gods concernments in the world. His presence with us is the owning of our concernments; and certainly He expects that we abide with Him in the owning of His. The Lords portion is His people.
II. Look on this presence of God as our main concernment (Psa_4:1-8.).
III. Whilst we have any pledge of the presence of God with us, let us not be greatly moved, nor troubled by any difficulties we may meet with.
IV. Let us fix our thoughts on the things which lie in a tendency towards the confirming of Gods special providential presence with us. (J. Owen, D. D.)
The Divine protection promised only to an obedient people
I. A grand promise. The Lord is with you while ye be with Him.
1. God is said to be with any people--
(1) When He upholds among them His true religion and worship.
(2) When He causes His Word to be preached and His will to be declared to them.
(3) When He watches over them and defends them against their enemies, maintaining in a nation peace and prosperity; in short, when He grants to them all spiritual and temporal blessings.
2. A nation is with God--
(1) When true religion is seen upon the throne, when God is there served and honoured, with a spiritual and reasonable service.
(2) When those who are in authority employ it to enforce the observance of Gods laws.
(3) When they themselves observe them.
(4) When subjects obey the laws.
(5) When each person in his station concurs in promoting order, good morals, and piety.
(6) When those who minister at the altar preach by their example; joining pure manners with sound doctrine.
(7) When union reigns among those who are in authority, peace in the Church, and harmony in families, and when parents bestow their chief care upon making their children modest, humble lovers of truth and goodness. In short, when each person sets God before his eyes, and renders to Him, in public and in private, love and obedience.
II. An awful threatening.
1. There are several ways in which we may forsake God. But that against which it is most necessary to warn Christians is the forsaking of God by a wicked life, by dissolute manners, by living as if there were no God, or as if we were not to stand before Him in judgment.
2. God forsakes a people, thus unworthy of His presence, by the calamities and miseries with which He visits them. (S. Partridge, M.A.)
The prophets maxim recommended and confirmed
(a missionary sermon):--
I. It may tend to recommend this Divine maxim if we consider--
1. The effect it had on him to whom it was addressed.
2. The blessing it brought down on those who regarded it.
II. Let us confirm the prophets axiom. The Lord is with them, and with them alone, who are with Him. Consider--
1. The evils which would result from the blessing of God being on our labours while we are not with Him.
(1) Gods being with us is a proof of His approbation of our tempers and dispositions. When we are not with God we are not holy. If God were to convert the heathen by us while we are in such a state, those who were changed by our efforts would naturally infer that the tempers they see in us were those that please God. Thus God would be made to bear a false testimony to us.
(2) Were God to be with us in this great work while we are not with Him, it would be to counteract His great design in calling us by His grace. Gods grand design is to purify His people.
(3) It would be the means of propagating a kind of religion totally different from the mind of Christ. The apostles illustrated their teaching by a holy life.
(4) If God were to grant our missionaries success while they were not walking with Him, they would be totally incapable of nourishing up their converts when they had made them.
2. The pleasing results which would follow if God were to be with a people for so long a period as He was with this people.
(1) Abundant means.
(2) Aid to use these means aright. (D. Marshman.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] A prophetic warning (2Ch_15:1-7). Asa’s reforms (2Ch_15:8-11);…
CRITICAL NOTES.] A prophetic warning (2Ch_15:1-7). Asa’s reforms (2Ch_15:8-11); renewal of covenant (2Ch_15:12-19), and deposes Maachah.
2Ch_15:1-7.—Azariah warns Asa. Spirit upon A. (cf. Num_24:2). Oded, by some Iddo, prophet and historian of two preceding reigns. Names differ very slightly in Heb. Seek him (cf. 1Ch_28:9; Jer_29:13), as they had done in battle (2Ch_15:3-6). A future condition predicted according to some. “Israel here is used generally for the whole people of God; and the reference is especially to the many apostasies in the days of the Judges (Jdg_3:7-12; Jdg_6:1; Jdg_8:33; Jdg_10:6), which were followed by repentance and deliverance” [Speak. Com.]. Priest, succession unbroken, but occasions when none taught true religion. 2Ch_15:5. Peace, free communications interrupted; commotions, great vexations (Amo_3:9; Deu_28:20). 2Ch_15:6. Destroyed, different provinces crushed one another by contentions among themselves. 2Ch_15:7. Strong, i.e., be firm, continue faithful to Jehovah. Reward will follow, as in conquest of Zerah.
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2Ch_15:8-11.—Asa’s religious reforms. Earlier reforms only partial success. Animated by Azariah, he became more zealous, extirpated abominations in his own kingdom, in cities which his father had taken from Jeroboam, and renewed altar of burnt offering before porch. 2Ch_15:9. Gathered. Pious Israelites drawn into the territory of Judah by reformed worship, for solemn renewal of national covenant. 2Ch_15:10. Third month, Sivan, corresponding with June. 2Ch_15:11. Same time, Heb. in that day; the day on which the festival was celebrated, sixth of third month, the Feast of Weeks. Offered peace-offerings, in communion with Jehovah and with one another (Lev_7:11-21). Spoil, brought by them as thank-offerings (cf. ch. 2Ch_14:13).
2Ch_15:12-19.—Renewal of national covenant. Seek the Lord and to execute with vigour laws which make idolatry punishable with death (Exo_22:20; Deu_17:2-5; Heb_10:28). 2Ch_15:15. Oath taken in solemn and joyful emotion. God was found, because sincerely sought, and gave them rest (2Ch_15:15). 2Ch_15:16. Maachah (cf. 1Ki_15:13) “held honoured place of queen-mother, like Sultana Walide of East,” withdrawn from rank and her idol destroyed. 2Ch_15:17. High places, hills on which sacrifices were offered, were not entirely destroyed by people, though intended by the King. 2Ch_15:18. Things, for ornament and repairs. 2Ch_15:19. War. As B. died in the 26th year of Asa (1Ki_16:8), it appears, from 2Ch_15:10 and from ch. 2Ch_16:1-9, that the date here ought to be, not the 35th, but the 25th year at Asa. This allows a period of repose after the reform of Asa [Murphy].
HOMILETICS
RECIPROCAL FELLOWSHIP.—2Ch_15:2
The prophet met Asa in returning from victorious pursuit. Signal success a proof of God’s presence; victory the reward of implicit trust in him. Keep close to God and he will bless you; forsake him and you reap the fruits of apostasy. As you deal with him he will deal with you.
I. A distinguished privilege. God’s presence with them. In the ordinances of his house, in special providence, and covenant engagements. God owns them as his people, protects them from enemies, and prospers them in all things. This a glory and happiness beyond description. Not in good things common to them with the world, but the distinguished privilege of God’s people, to possess his favour and enjoy his presence. “Happy is that people whose God is the Lord.”
II. The conditions on which this privilege is enjoyed. “While ye be with Him.” Nothing bestowed arbitrarily nor kept without care. The duration and degree of happiness on certain conditions.
1. Reasonable conditions. If we do not seek, nor care for God, is it likely that he will be with us? “How can two walk together except they be agreed?”
2. Scriptural conditions. A doctrine of Scripture that God’s continual favour depends upon obedience and perseverance, “continuance in well-doing.” “Draw nigh to God and he will draw nigh to you.” “Ye shall seek me and find me, when ye shall search for me with all your heart.”
3. Wise conditions. To put us on guard and caution against danger. To comfort in sorrow and encourage in effort. Seek and ye shall find. Serve and you shall succeed. Forsake God and present triumphs, present enjoyments are not secure.
DARK SHADOWS ON A BRIGHT DAY.—2Ch_15:1-7
Azariah did not congratulate Asa on splendid victory, nor indulge in flattery to court princely favour. The speech appears unsuitable for the occasion. Whether it unfolds future apostasy or describes past history, it is a prophetic warning, a gloomy picture on a bright day. It proves necessary connection between God’s service and human weal, and dwells on apostasy with its fearful consequences.
I. The awful apostasy. Turning away.
1. Practical atheism. “Without the true God.” A God of truth (Jer_10:10), “the God of Amen” (Isa_65:16). Idols not true, nonentities. “An idol is nothing in the world.” Hence true here not only opposed to error and idolatry, but to emptiness, deceit, and God’s character. Everything else a lie, and idolatry the greatest lie. Practically to be without God, to be in darkness, error, and uncertainty.
2. Deprived of priestly function. No instruction and guidance for ministers, or no reverence and regard for their office. Sad when the light of ministry is darkened. “Without a teaching priest” descriptive of spiritual destitution. For duty of a priest is to “keep” (store up and distribute) “knowledge, and they (people) shall seek the law (God’s will) at his mouth, &c.” (Mal_2:7-8).
3. Prevalence of moral disorder. “Without law.” Where no direction is, no law can govern. God’s law forgotten, and every one a law to himself. Right neither taught nor practised. Rectitude perverted, and whatever straight made crooked. Natural conscience and God’s command defied, and as in age of Nero nothing unlawful.
II. The terrible judgments which followed apostasy. Consequences of forsaking God set forth in expressive terms.
1. Widespread anarchy. “No peace to him that went out” (2Ch_15:5). No free intercourse nor safe abode in any village. “The highways were unoccupied,” i.e., rested from noise of chariots, and the feet of the travellers walked (for safety) through by-ways (winding, unfrequented ways) (Jdg_5:6). In times of public panic resort to subterranean hiding-places (ch. 2Ch_6:2).
2. Civil dissensions. Vexations in various regions of the land. “Nation was destroyed of nation,” beaten in pieces by oppression and war. Gilead against Ephraim, and Benjamin against other tribes, until almost exterminated (cf. Jdg_12:4; Jdg_20:33-48; illus. by Wars of the Roses, the Commonwealth, and American Civil War).
3. General calamity. “For God did vex them with all adversity, confounded them with all kinds of oppressions,” social and national. Depth of corruption brought severity of chastisement. Idolatry and evil-doing most provoking; judgment most crushing and bitter, retribution like a consuming fire. “Through the wrath of the Lord of hosts is the land darkened (with smoke, 2Ch_15:18), and the people shall be as the fuel of the fire” (Isa_9:19).
“Take heed: for God holds vengeance in His hand
To hurl upon their heads that break His law” [Shakes.].
III. The way of escape from these judgments. “The Lord is with you, while ye be with him, &c.”
1. This a fact in Divine procedure. Proved in days of Judges, division of the two kingdoms, recent victory, and in all periods of national history. “Why transgress ye the commandments of the Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath forsaken you.”
2. This a warning for the future. Victory over Zerah should teach something. God’s blessing upon all who steadfastly adhere to him, but abandon him and he will abandon you. Hence be quickened in your work (2Ch_15:7). Resolve with energy to carry it on amid opposition. The most blessed results to yourself and others will follow. “If thou seek him he will be found of thee; but if thou forsake him he will cast thee off for ever.”
ASA’S CONTINUED REFORMS.—2Ch_15:8-19
The warning had influence. Asa obeyed, took courage, and entered upon measures judicious, decisive, and extensive.
I. The character of the reforms upon which he entered. Destructive of evil and establishment of good.
1. He sought to extirpate idolatry. “Put way the abominable idols. (a) Idolatry most prevalent. In his own territory, “the land of Judah and Benjamin;” in cities taken by his father (2Ch_15:8). (b) Idolatry most abominable. Idol of king’s mother horrible, of some monstrous kind; so obscene that it was publicly burned under the walls of Jerusalem (2Ch_15:16). We should purify our hearts and land; destroy gods material, literary and moral, worshipped in our days.
2. He engaged in needful repairs. “Renewed the altar, &c.” (2Ch_15:8). Reconstructed a temporary altar like that of Solomon (2Ch_7:7), for extraordinary sacrifices on special occasions; or renewed, embellished the one desecrated in reigns of Rehoboam and Abijah. All reforms began here. Prophets and reformers of O. T. especially concerned for the altar and restoration of Divine worship. Decayed altars signify neglected sacrifices, perverted religion, and practical apostasy. In revivals, offerings, and thanksgiving restored.
3. He pledged the nation to solemn covenant. “They entered into a covenant.” Humble for sin, they renewed their obligations; joined together in pledges to keep the law and punish disobedience, (a) To seek the Lord. Seek the laws, favour, and help of their father’s God, whom they had forsaken. Seek with heart and soul, with diligence and energy. Naturally without God, he must seek in faith, penitence, and under guidance of Holy Spirit, (b) To punish idolators. Punishment severe, “put to death;” impartial, “small or great, man or woman;” universal, “whosoever, &c.” Must not go too far in penalty and severity. Christianity advances by charity, not by persecution. “We do not find this engagement expressly made in other renewals of the covenant. It would, however, be implied in them, since it was one of the commandments (see Exo_22:20; Deu_13:9-15; Deu_17:2-7) [Speak. Com.].
II. The spirit in which he carried out these reforms.
1. A spirit of vigour. No trifling with the occasion. His foundation broad, and the policy built upon it gracious, energetic, and complete.
2. A spirit of impartiality. Gods of high places and gods of groves; images from the city and of the palace. He would not allow even his mother to keep an idol. Many are great reformers in national, not in private matters. Earnest before the public, too lenient at home. Asa knew nothing about father or mother, partiality or concession. The royal grove cut down, the favourite god stamped upon, consumed in the flame, and its ashes thrown into the brook.
3. A spirit of gratitude. He presented votive offerings in the temple. “The things that his father had dedicated,” spoils from Abijam’s victory over Jeroboam; spoils of his own from Zerah, the Ethiopian, were presented as thank-offerings to him by whose power they had been gained, and to whom all silver and gold belong. Things dedicated to holy use should not be desecrated nor withheld. Our vows should be performed and our first-fruits offered to God. Gratitude helped by the vow of it. “Vow and pay to the Lord your God; let all that be round about him bring presents unto him that ought to be feared.”
“THE SOLEMN LEAGUE AND COVENANT.”—2Ch_15:10-15
“Entered into the covenant.” It is evident that a covenant existed before this; they renew it with gladness and enthusiasm. “Solemn renewals of original covenant made in the wilderness (Exo_24:3-8) occur from time to time in Jewish history after intervals of apostasy. This renewal in reign of Asa is the first on record. The next falls 300 years later, in reign of Josiah (2Ki_23:3). There is a third in the time of Jeremiah (Neh_10:28-29). On such occasions the people bound themselves by solemn oath to observe all directions of the law, and call down God’s curse upon them if they forsook it” [Speak. Com.].
I. The assembly by which it was ratified. Representatives from Judah and Benjamin, strangers from Ephraim, Manasseh, and Simeon. The king’s own subjects and those who had transferred allegiance to him from Israel. Outsiders invited, welcomed, and encouraged to acquaint themselves with God and walk in his commands.
II. The solemnities by which it was accompanied. Besides rededications of themselves and stern but wholesome league against idolatry—
1. Innumerable sacrifices. “They offered unto the Lord seven hundred oxen and seven hundred sheep.”
2. Exultant joy. “With shouting, with trumpets, and with cornets.” People testified unbounded satisfaction with loud voice and instruments. The revival of religion, the manifestation of God’s presence, a source of pure and permanent joy. “When his glory shall be revealed, ye may be glad also with exceeding joy.”
HOMILETIC HINTS AND SUGGESTIONS
2Ch_15:1-2. Inspiration and duty.
1. An inspired man is qualified to give a message. Suitable, intelligent, and timely.
2. An inspired man will give his message fearlessly and successfully.
3. Inspired men, men taught of God, not time-servers, required now.
2Ch_15:2. If ye seek him.
1. A fact in national history;
2. A truth in Christian experience;
3. A correction in general tendencies. Neither to presume nor to despair.
2Ch_15:3. A picture of utter destitution in spiritual life. “Without the true God.” Then Israel had false gods! Yes, innumerable gods even Israel acquired, notwithstanding the commandment, “Thou shalt have no other gods before me.” “It is not a commandment that can keep a man at home. No bill of stipulations can convert your children and make them filial. We may have a time-bill for the action of the whole day, but the world was never yet saved by commandments. Israel trampled ten of them under foot, and we have trampled ten thousand. We can do despite unto the spirit of grace; we can insult God. ‘Without a teaching priest,’—not an ornament, nor a ceremonialist, but a teaching priest. A man whose business it was to expound the law and make the people understand it. So they preached in olden time; they took the law syllable by syllable, explained it word by word, and sentence by sentence; they analysed it, took it member from member. They put it together again and hurled it upon the people like a thunderbolt from heaven. They had naught else to expound, because they thought nothing else worthy of exposition. We are lost in details. Any man may get up a lecture, if he has great quoting power. It is almost impossible not to get up a lecture; the temptations are innumerable, and in many cases irresistible. Only one speech is worth listening to, that is the speech which begins in eternity, sweeps down through time, leaves behind it immortal lessons, and ascends to the fountain of origin. Demand the gospel of salvation through Jesus Christ. Be in earnest. ‘Seek ye the Lord while he may be found, &c.’ ” [Dr. Parker].
2Ch_15:8-10. The influence of a great example. When Asa entered earnestly upon reform—I. He drew others to his side. The halting decide, the half-hearted kindle, before a zealous man. “They fell to him out of Israel in abundance.” Armies often perish, churches decay for want of leaders. II. He succeeded in his efforts. Success not given to hesitancy and idleness. Asa positive, determined, rallied others round him and accomplished great things. III. He gained freedom from attachment. “And the Lord gave them rest round about.” A bold, defiant attitude frightens the foe. Numbers and God’s help will overcome them and ensure peace.
“Virtue is bold, and goodness never fearful.”
2Ch_15:15. Heart service.
1. God will not accept a divided heart. This useless. The whole or none. “Ye cannot serve God and mammon.”
2. God requires the whole heart. “With all their heart.”
3. This requirement eminently reasonable and fit.
4. The heart must be willingly given. Devotion only true when free. When King William (Rufus) tried to force Anselm to a certain course, he replied, “Treat me as a free man, and I devote myself and all I have to your service. Treat me as a slave, and you shall have neither me nor mine.” “The servant (bondslave) of Jesus Christ” (Rom_1:1).
5. When thus sought and served he will be found. “Search me, O God, and prove me.”
ILLUSTRATIONS TO CHAPTER 15
2Ch_15:1-7. God’s presence. Walking together is a very common action of human fellowship; much interchange of thought and opinion takes place in the long daily walks of two friends, but this implies a certain evenness and similarity of gait; for “how can two walk together except they be agreed?” In common parlance this is spoken of as “keeping step;” and that this very thing is required of us, we see in a very striking and reiterated warning in Lev_26:12; Lev_26:21-28, where God promises to “walk among His people,” ready, as it were, for this steady, even step. “But if ye walk contrary unto me,” or as in margin, “If ye walk at all adventures with me;” or by another reading, “If ye walk at haphazard with me,” in a jerking, spasmodic, contrary fashion, such as, alas! we know too well, then “will I also walk contrary unto you” [Mrs. Gordon].
“My business now is with my God to walk,
And guided by His holy eye to go;
Sweet fellowship with Him to cultivate,
And His unclouded countenance to know”
[J. F. Elwin].
2Ch_15:12. Covenant. Charles Kingsley wrote, on entering his 22nd year: “My birth-night. I have been for the last hour on the seashore; not dreaming, but thinking deeply and strongly, and forming determinations which are to affect my destiny through time and eternity. Before the sleeping earth, and the sleepless sea and stars, I have devoted myself to God—a vow never (if He gives me the faith I pray for) to be recalled.”
2Ch_15:15. The Lord gave rest. In 1815, when the British Parliament were voting honours and emoluments to Wellington, and considering “the measures necessary towards forming a peace establishment,” suddenly all their plans were interrupted and their peace prospects dissipated by the intelligence that Napoleon had escaped from Elba. Nothing like this will occur during the rest which God gives. His enemies once subdued will be subdued for ever.
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 On v1 2Ch 15:8-9, 2Ch 15:12-15
2Ch 15:8-9, 2Ch 15:12-15
I. We see here that the heart of a revival lies in a renewal of the covenant of the Church with God. A dead Church holds back from God the dead world. An awakened Church is the pioneer of an awakened world.
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II. A second feature in this ancient revival of religion was a public proclamation of a revived faith before the world. Religious men are too much in earnest to be still about it. They are moved by a great power. It will express itself as becomes a great power. It is the instinct of religious faith to bear its witness to the world.
III. The old Jewish revival was attended with a great influx of converts from without. So commonly works a pure revival upon the world. Very rare is the exception in which the heart of the world does not respond to the heart of the Church.
IV. A fourth feature of a true revival of religion is a thorough reformation of public and private morals. To put away idolatrous worship was what we should call a reformation in morals. Idolatry was immorality concentrated in its most hideous forms. No religious zeal could have been genuine in a monarch which did not sweep the land clean of them.
V. Such awakenings are often followed by periods of temporal prosperity. "The Lord gave them rest round about." No other civilising power equals that of true religion. It never hurts a man for any of the right uses of this world to make a Christian of him.
A. Phelps, The Old Testament a Living Book, p. 43.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Reign of Asa (continued)
Reign of Asa (continued)
An account of how Asa, moved by the prophet Azariah, made a covenant to seek .the Lord.
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This chapter is almost entirely supplementary to what is recorded of Asa in 1 Kings 15.
1. Azariah] not mentioned elsewhere.
3. For a long season] The writer seems to have principally in view the times of the Judges: see Jdg_2:12; Jdg_3:7; Jdg_17:6; Jdg_21:25. A teaching priest] For this function of the priesthood cp. Lev_10:11; Mal_2:7.
5. No peace.. came in] i.e. travelling was unsafe: cp. Jdg_5:6; Jdg_6:2. The countries] i.e. the different divisions of Israel: see Jdg_12:4; Judges 20, 21.
8. The prophecy of Oded] The words 'Azariah son of' have dropped out before Oded: the Vulgate has them. The cities.. taken] This seems to refer to the conquests of Abijah: 2Ch_13:19.
9. The strangers] Those members of the Ten Tribes who removed to Judah on account of the calf - worship: 2Ch_11:16. Simeon] The territory of Simeon must have practically belonged to Judah from the time of Jeroboam's revolt, but some Simeonites may have resided in the northern kingdom.
11. The spoil] i.e. the spoil taken from the Ethiopians: 2Ch_14:13-15.
19. Five and thirtieth] This is inconsistent with the chronology given in 1 K, for Baasha died in the 26th year of Asa (1Ki_16:8); but see on 2Ch_16:1.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv8, 10 when Asa
when Asa
Chapter 14 describes the outward prosperity of the kingdom, and Asa’s superficial reformation; chapter 15 the true reformation.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 15 The Reign of Asa, Warning and Reformation
CHAPTER 15 The Reign of Asa, Warning and Reformation
1. The warning message of Azariah (2Ch 15:1-7)
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2. Asa’s response and reformation (2Ch 15:8-19)
But the Lord knew the danger which threatened Asa. He had begun well. He was faithful to Jehovah, and he and the people had a wonderful demonstration that the Lord hears and answers prayer. Would he continue and end as well as he had begun? The Spirit of God came at this important time upon Azariah (whom the Lord helps). When victorious Asa returned the prophet met him and delivered his message. It was a needed and timely message, for the danger for God’s people is always the greatest after a victory is won and outward success and prosperity is enjoyed. “The LORD 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 has, of course, nothing to do with the question of salvation and the possession of eternal life, which the believer hath in Christ. To bear a real testimony, fruit unto God and have the victory at all times, a close walk with the Lord is needed. Apart from this, God’s people are helpless and must needs dishonor their Lord. Verses 3-6 picture the results of departure from the Lord, such as were among Israel during the period of the judges. “Be ye strong therefore, and let not your hands be weak; for your work shall be rewarded.”
And Asa hearing these words, believed what the prophet had said and then acted upon them. It is the true path to blessing, learning, believing and obeying. The abominable idols were removed and the altar before the porch of the LORD, which had fallen into disuse, was renewed by him. (2Ch 8:12). A great sacrificial scene followed. In connection with it they entered into a covenant to seek the LORD. The religious enthusiasm ran so high that they determined to put to death every person who did not seek the LORD. And when they sought Him with their whole desire He was found of them and gave them rest. These are precious and encouraging words. He is the LORD, who changeth not. It is still true today and ever will be true. He will be found by those who seek Him with their whole desire.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 10 Idolatry Eradicated.
Idolatry Eradicated.
v. l And the Spirit of God, who is also the Spirit of prophecy, came upon Azariah, the son of Oded, otherwise unknown;
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v. 2. and he went out to meet Asa, upon the latter’s return from his victorious pursuit of the Ethiopians, and said unto him, Hear ye me, Asa, and all Judah and Benjamin, the entire army: The Lord is with you while ye be with Him; and if ye seek Him, He will be found of you, a maxim which is held out at other times too; but if ye forsake Him, he will forsake you, 2Ch 24:20.
v. 3. Now for a long season Israel hath been without the true God and without a teaching priest and without Law. The words rather refer to the future, in a prophecy of warning: Many days will be to Israel without the true God, the statement being intended to influence the people to put that time off as far as possible.
v. 4. But when they in their trouble did turn unto the Lord God of Israel and sought Him, He was found of them. This happened time and again in the later history of Judah. The description of the lamentable effects of the future apostasy is now continued.
v. 5. And in those times there was, rather, there will be, no peace to him that went out, nor to him that came in, no free, unhindered, peaceful intercourse within the nation, but great vexations were upon all the inhabitants of the countries, confusion and conflict upon all the provinces of Israel on account of the attitude of the neighboring hostile nations.
v. 6. And nation was destroyed of nation, literally, "nation shall be smitten of nation," and city of city; for God did vex them, rather, will vex them, with all adversity. These words were fulfilled in a very striking manner at the time of Nebuchadnezzar, and even before, when the Egyptian rulers came up at their pleasure and ravaged the land.
v. 7. Be ye strong, therefore, and let not your hands be weak, a consecrated perseverance would be necessary in overcoming all the dangers which were held out for the future; for your work shall be rewarded. Hands that become slack in the service of the Lord are useless for the purposes of His kingdom.
v. 8. And when Asa heard these words and the prophecy of Oded, the prophet, that is, of the son of Oded, v. 1, he took courage, he was filled with a holy zeal and bravery, and put away the abominable idols, the statues and pillars of the heathen gods and goddesses, out of all the land of Judah and Benjamin, and out of the cities which he had taken from Mount Ephraim, for he was probably an officer of his father in the war with Israel, 2Ch 13:19, and renewed the altar of the Lord that was before the porch of the Lord, 2Ch 4:1; 2Ch 6:12, by repairing and embellishing it.
v. 9. And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, such as had settled in Judah when idolatry was officially introduced in Israel, and out of Simeon, for the members of this tribe had also become addicted to idolatry; for they fell to him out of Israel in abundance when they saw that the Lord, his God, was with him. Note: Even today men and women in all walks of life, seeing how plainly the Lord blesses the pure preaching of the Word, are gained for the truth and openly confess it before men.
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 On vv1, 3, 6, 8, 10, 12, 14 The Spirit of God came on Azariah
The Spirit of God came on Azariah
This is an idiom which means that the spirit of God influenced Azariah and enabled him to prophesy. AT: "The Spirit of God gave Azariah the ability to prophesy" (See: Idiom)
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Oded
This is the name of a man. (See: How to Translate Names)
he will be found by you
This can be stated in active form. AT: "you will find him" or "he will permit you to find him" (See: Active or Passive)
translationWords
Holy Spirit
Azariah
Asa
Judah
Benjamin
Yahweh
seek
forsake
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 On vv1, 3, 5, 7, 8, 9, 10 15:1-7 The prophet Azariah is unknown outside of this…
15:1-7 The prophet Azariah is unknown outside of this passage. His speech to King Asa and the people of Judah also served as the Chronicler’s own message to the people of Judah following the Exile: The Lord will be with his people, he will be found by those who seek him, and he will reward their obedience.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.