2 Chronicles · Chapter 15

V. 1. Spirit of God-Both to instruct him what to say, and to enable him to say it plainly and boldly.

Verse 1. Azariah the son of Oded] We know nothing of this prophet but what is related of him here.

Verses 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.

Verse 1. Azariah the son of Oded; whose father is named, to distinguish him from the highpriest of that name.

AZARIAH’S PROPHECY, 1-7.

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.

Verse 2. The Lord is with you, while ye be with him] This is the settled and eternal purpose of God; to them who seek him he will ever be found propitious, and them alone will he abandon who forsake him. In this verse the unconditional perseverance of the saints has no place: a doctrine which was first the ruin of the human race, Ye shall not die; and ever since the fall, has been the plague and disgrace of the Church of Christ. The Targum is curious: “Hearken to me, Asa, and all Judah and Benjamin: The WORD of the Lord shall be your helper, while ye walk in his ways. If ye seek doctrine from his presence he will be found of you in times of trouble; but if you cast away his fear, he will abandon you.”

Verses 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.

2. Went out to meet Asa — The occasion was one peculiarly appropriate for the prophecy Azariah was about to utter. Returning from a victory which had most manifestly been gained by the help of Jehovah, it was well for him to be solemnly admonished of his responsibilities, and advised (though it might be for the hundredth time) that Jehovah’s mercies were conditioned upon obedience to his law.

V. 3. Now Israel-They have long lived without the found knowledge and worship of the true God. Israel is here understood of the whole nation of Israel in former times, and especially in the times of the judges: for then many times they were in a great measure, without God and his law, and teaching priests, as plainly appears from the book of the Judges; they were brought to all the exigencies and calamities following; and they sometimes turned to the Lord, and he was found of them.

Verse 3. Now for a long season Israel] “Israel hath followed Jeroboam, and they have not worshipped the true God. They have burnt incense to their golden calves; their priestlings [ayrmwk cumeraiya, their black, sooty sacrificers] have burnt perfumes with a strange worship, and have not exercised themselves in the law.”-Targum. These priests could not teach, because they had not learnt; and as they had abandoned the law of the Lord, consequently they had no proper matter for instruction. There is a great diversity of opinions concerning the meaning of this text. Some consider it a prophecy relative to the future state of this people, and the final destruction of the Jews as to their political existence: others consider it as referring to the state of the people under the reigns of Rehoboam and Abijah, which were happily changed under that of Asa; and this appears to me to be the most natural sense of the words.

Verses 3, 4. For a long season Israel hath been, &c. — Hebrew, many days have been to Israel without the true God, &c. — The prophet’s design here is evidently to set before them the miserable consequences of forsaking God and his ordinances, and that if they should forsake him, there would be no way of having their grievances redressed, but by repenting and returning to him. In proof of this point he argues from facts, and observes, that in time past, when Israel forsook their duty, they were overrun with a deluge of atheism, impiety, irreligion, and all irregularities; and were continually embarrassed with vexations, and destructive wars, foreign and domestic. But when their troubles drove them to God, they found it not in vain to seek him. He seems to refer especially to the times of the judges. For then they were frequently, though not wholly and universally, yet in a very great measure, without God and his law, and teaching priests: and then, indeed, they were brought to suffer all the exigencies and calamities here mentioned. They were harassed by grievous wars, both foreign and domestic, and frequently oppressed by one enemy or other, as by the Moabites, Midianites, Ammonites, and other neighbouring nations, and were vexed with all adversity, verse 6; yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Thus that maxim, that God is with us, while we are with him, was often verified in those times. This seems to be the most obvious sense of the passage, taking Israel for the whole nation, and not for the ten tribes merely, who had revolted under Jeroboam, to whom part of the prophet’s speech is not at all applicable; for it could not with truth be said of them, that when they were in trouble they turned unto the Lord, and sought him, and he was found of them. Some think, among whom is Houbigant, that the whole passage is prophetical, and looks forward to future times; and that it ought to be read in the future tense, thus: Now, for a long season, Israel shall be without the true God, &c. But when, in their trouble, they shall turn unto the Lord God of Israel, and seek him, he will be found of them: see Hosea 3:4. But the former explication seems to be more agreeable, both to the Hebrew text, and to the context preceding and following, and to be much more suitable to the design of the prophet, as stated above.

Ver. 3. For a long season, Israel, the ten revolted tribes, had been without the true God, and without a teaching priest to read and expound the law. What in such dark times could be expected but national ruin?

3. Now for a long season — Literally, and many clays to Israel to be without a God of truth, etc. The period here referred to by the long season, or many days, has been variously understood. Some refer it to the kingdom of the ten tribes at that time; others to the past history of the nation, especially the age of the Judges; and others make it a prophecy of the future. No doubt the passage states facts which were true of various periods in the history of Israel, and conveys moral lessons applicable to all times; but it seems more natural for the prophet to speak in this connexion of things which had actually taken place, so as to base his counsels on matters of fact, and the allusions in verses 4, 5, and 6 are most obviously to the state of things often experienced in the times of the Judges. With this more special reference in mind, but at the same time remembering the wider application of the statement, we may convey the true sense of the passage thus: Many a time has Israel been without the true God, etc. Without a teaching priest — Israel always had priests enough, such as they were; but many a time were they destitute of wise and pious priests who were competent to instruct the people in the true knowledge of Jehovah. Without law — That is, when the law was ill understood and worse observed, and “every man did that which was right in his own eyes.” Judges 17:6; 21:25.

Verses 3, 4. For a long season Israel hath been, &c. — Hebrew, many days have been to Israel without the true God, &c. — The prophet’s design here is evidently to set before them the miserable consequences of forsaking God and his ordinances, and that if they should forsake him, there would be no way of having their grievances redressed, but by repenting and returning to him. In proof of this point he argues from facts, and observes, that in time past, when Israel forsook their duty, they were overrun with a deluge of atheism, impiety, irreligion, and all irregularities; and were continually embarrassed with vexations, and destructive wars, foreign and domestic. But when their troubles drove them to God, they found it not in vain to seek him. He seems to refer especially to the times of the judges. For then they were frequently, though not wholly and universally, yet in a very great measure, without God and his law, and teaching priests: and then, indeed, they were brought to suffer all the exigencies and calamities here mentioned. They were harassed by grievous wars, both foreign and domestic, and frequently oppressed by one enemy or other, as by the Moabites, Midianites, Ammonites, and other neighbouring nations, and were vexed with all adversity, verse 6; yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Thus that maxim, that God is with us, while we are with him, was often verified in those times. This seems to be the most obvious sense of the passage, taking Israel for the whole nation, and not for the ten tribes merely, who had revolted under Jeroboam, to whom part of the prophet’s speech is not at all applicable; for it could not with truth be said of them, that when they were in trouble they turned unto the Lord, and sought him, and he was found of them. Some think, among whom is Houbigant, that the whole passage is prophetical, and looks forward to future times; and that it ought to be read in the future tense, thus: Now, for a long season, Israel shall be without the true God, &c. But when, in their trouble, they shall turn unto the Lord God of Israel, and seek him, he will be found of them: see Hosea 3:4. But the former explication seems to be more agreeable, both to the Hebrew text, and to the context preceding and following, and to be much more suitable to the design of the prophet, as stated above.

4. When they in their trouble did turn… he was found — This was often verified in the days of the Judges. Compare Judges 3:9, 15; 4:3-7, etc.

V. 5. In those times-When Israel lived in the gross neglect of God and his law. No peace-Men could not go abroad about their private occasions without great danger; as it was in the days of Shamgar, Judges 5:6.

Verse 5. But great vexations] Does not our Lord allude to this and the following verse in Matthew 24:6, 7, 9, 13?

Verse 5. In those times — When Israel lived in the gross neglect of God and his law; there was no peace to him that went out, &c. — Men could not go abroad about their private business without great danger; as it was in the days of Shamgar, the events of which time are a good comment on this text, Judges 5:6. Great vexations were upon all the inhabitants of the countries — Hebrew, Of these countries: that is, the various parts of the land of Israel, both within and without Jordan.

5. No peace… but great vexations — As when the highways were untravelled, (Judges 5:6,) and the people sought asylum in the mountains and caves. Judges 6:2. The countries — The various districts of the land of Israel.

V. 6. And nation, &c.-One part of the people of Israel destroyed the other by civil wars. As all Israel are called a nation, so the several tribes of them are sometimes called nations.

Verse 6. Nation was destroyed of nation — One part of the people of Israel destroyed the other by civil wars; of which see instances, Judges 9:23, &c., and 12:1, &c. As all Israel, so the several tribes of them are sometimes called nations.

6. Nation… destroyed of nation — “It is quite in harmony with the rhetorical nature of the passage that the contentions of the Israelites among themselves (for example, in the time of the Judges between the inhabitants of Gilead and Ephraim, and between Benjamin and the rest of the tribes, Judges 12:4; 20, 21; and in later times between the two Israelitish kingdoms) should be described as a crushing of one people by the other.” — Bertheau. City of city — Comp. Judges 9:45.

V. 7. Be strong-Go on resolutely to maintain God’s worship and to root out idolatry, as you have begun to do; for this is the only method of preserving yourselves from such calamities as your predecessors have felt.

Verse 7. Be ye strong therefore — Go on resolutely to maintain God’s worship, and to root out idolatry, as you have begun to do; for this is the only method of preserving yourselves from such calamities as your predecessors have felt. And let not your hands be weak — Be not discouraged with the opposition which you may possibly meet with. For your work shall be rewarded — What you do for God, and for his honour and service, shall not be overlooked, or go unrequited.

7. Be ye, strong therefore — This was the direct application of Azariah’s prophecy — counsel and exhortation for the king and people to be firm in obedience to Jehovah and in maintaining the honour of his name and law.

V. 8. Of Oded-Of Azariah, ver. 1, who was also called by his father’s name Oded.

Verse 8. Renewed the altar] Dedicated it afresh, or perhaps enlarged it, that more sacrifices might be offered on it than ever before; for it cannot be supposed that this altar had no victims offered on it till the fifteenth year of the reign of Asa, who had previously been so zealous in restoring the Divine worship.

Verse 8. When Asa heard these words of Oded the prophet — Of Azariah, the son of Oded, who was also called by his father’s name; he took courage — For it required great courage to put away all the idols, to which so great a number of his people were still attached, and among others Maachah, the queen, his mother, whom, for this reason, he deposed, 1 Kings 15:13. And out of the cities which he had taken — Or, which had been taken, namely, by Abijah his father. And renewed the altar of the Lord — Which had been either decayed by time and long use of it, or broken by his idolatrous mother’s means. Or the expression may signify, He consecrated, or dedicated, the altar, &c., which, possibly, had been polluted by idolaters, and now needed some purification.

ASA’S REFORMS AND RENEWAL OF THE COVENANT, 8-19.

8. And the prophecy of Oded the prophet — Here is doubtless a corruption in the text. Either the words of Oded should be omitted, as an interpolation, or else the words Azariah the son (see verse 1) should be supplied. Took courage — Azariah’s oracle inspired the king with a zeal and enthusiasm even additional to that occasioned by the recent marvellous victory. Put away the abominable idols — This effort to clear his realm of idolatry is probably not to be identified with his earlier work of reform described in 1 Chronicles 14:3, but a later effort, inspired and encouraged by his victory over Zerah and by the words of the prophet. It may have been that his earlier efforts were only partially successful, and that Azariah’s oracle reminded him that much remained to be done in the work of reform. The cities which he had taken from mount Ephraim — The cities which his father had taken from Jeroboam. 2 Chronicles 13:19. The writer, in his hasty brevity of narration, attributed to Asa what was really the work of his father. See a similar inaccuracy in 2 Chronicles 17:2. Renewed the altar — The great brazen altar described in 1 Chronicles 4:1, which stood in the priests’ court before the porch of the temple. Some sixty years had passed since the temple was built, and this altar may, for that reason, have needed repair; or it may have been polluted by idolatry, and therefore needed renewal.

Verse 9. And the strangers] Many out of the different tribes, particularly out of Simeon, Ephraim, and Manasseh, having reflected that the Divine blessing was promised to the house of David, and finding the government of Jeroboam founded in idolatry, would naturally, through a spirit of piety, leave their own country, and go where they might enjoy the worship of the true God.

Verse 9. And out of Simeon — For the generality of this tribe, though they had their inheritance out of the portion of Judah, revolted to Jeroboam with the other tribes, as appears from many passages of Scripture. This they might conveniently do, because, as their portion bordered, on one side, on the tribe of Judah, so, on the other, it touched on that of Dan, and therefore could easily join with the one or the other. For they fell to him out of Israel in abundance — Namely, from the king of Israel.

9. The strangers with them out of Ephraim and Manasseh — The Israelites of these leading tribes of the northern kingdom are here spoken of as strangers. Such estrangement had secession wrought, Many of the more pious Israelites out of the various tribes joined the kingdom of Judah in the days of Rehoboam, but multitudes more came now when they saw that the Lord his God was with Asa. And out of Simeon — Most of the tribe of Simeon probably fell to the southern kingdom from the first, but not all the tribe, for there were not a few whose jealousy of Judah and Jerusalem led them to cast in their fortunes with the majority of the nation. Keil remarks that “the Simeonites, though politically united with Judah, yet in religious matters were not so, but had set up in Beersheba a worship of their own similar to that in Beth-el and Dan. In such a case the more earnest and thoughtful people from Simeon, as well as from Ephraim and Manasseh, may have gone to Jerusalem to the sacrificial festival prepared by Asa. In favour of this last supposition we may adduce the fact that the prophet Amos (1 Chronicles 4:4; 5:5; 8:14) mentions Beer-sheba, along with Beth-el and Gilgal, as a place to which pilgrimages were made by the idolatrous Israelites.”

Verse 10. The third month] At the feast of pentecost which was held on the third month.

Verse 10. They gathered themselves at Jerusalem, in the third month — Namely, of the sacred year, in which month the feast of weeks, or of pentecost fell; in the fifteenth year of Asa — Asa had peace ten years, (2 Chronicles 14:1,) after which, probably, there were some bickerings and skirmishes, which seem to have been composed; and after that, Zerah came against him and was discomfited. Upon this great success, many of the Israelites fell to him, and in the fifteenth year he called this assembly.

ASA’S REFORMS AND RENEWAL OF THE COVENANT, 8-19.

8. And the prophecy of Oded the prophet — Here is doubtless a corruption in the text. Either the words of Oded should be omitted, as an interpolation, or else the words Azariah the son (see verse 1) should be supplied. Took courage — Azariah’s oracle inspired the king with a zeal and enthusiasm even additional to that occasioned by the recent marvellous victory. Put away the abominable idols — This effort to clear his realm of idolatry is probably not to be identified with his earlier work of reform described in 1 Chronicles 14:3, but a later effort, inspired and encouraged by his victory over Zerah and by the words of the prophet. It may have been that his earlier efforts were only partially successful, and that Azariah’s oracle reminded him that much remained to be done in the work of reform. The cities which he had taken from mount Ephraim — The cities which his father had taken from Jeroboam. 2 Chronicles 13:19. The writer, in his hasty brevity of narration, attributed to Asa what was really the work of his father. See a similar inaccuracy in 2 Chronicles 17:2. Renewed the altar — The great brazen altar described in 1 Chronicles 4:1, which stood in the priests’ court before the porch of the temple. Some sixty years had passed since the temple was built, and this altar may, for that reason, have needed repair; or it may have been polluted by idolatry, and therefore needed renewal.

Verse 11. The spoil which they had brought] The spoil which they had taken from Zerah and his auxiliaries, 2 Chronicles 14:14, 15.

Verses 11, 12. They offered of the spoil which they had brought — Taken from Zerah, and his army and allies. They entered into a covenant, &c. — Repenting that they had violated their engagements to God, and resolving to attend to, and endeavour to fulfil them in future. The matter of this covenant was nothing but what they were before obliged to. And though no promise could lay any higher obligation upon them than they were already under, yet it would help to increase their sense of the obligation, and to arm them against temptations: and, by joining all together in this, they strengthened the hands of each other. To seek the God of their fathers — In the way their fathers had sought him, and in dependence on the promise made to their fathers; with all their heart, and with all their soul — For only those seek God acceptably and successfully, who seek him thus. God demands all the heart: and when such an inestimable blessing as the divine favour is to be found, it is proper that the whole heart should be engaged in the pursuit of it.

ASA’S REFORMS AND RENEWAL OF THE COVENANT, 8-19.

8. And the prophecy of Oded the prophet — Here is doubtless a corruption in the text. Either the words of Oded should be omitted, as an interpolation, or else the words Azariah the son (see verse 1) should be supplied. Took courage — Azariah’s oracle inspired the king with a zeal and enthusiasm even additional to that occasioned by the recent marvellous victory. Put away the abominable idols — This effort to clear his realm of idolatry is probably not to be identified with his earlier work of reform described in 1 Chronicles 14:3, but a later effort, inspired and encouraged by his victory over Zerah and by the words of the prophet. It may have been that his earlier efforts were only partially successful, and that Azariah’s oracle reminded him that much remained to be done in the work of reform. The cities which he had taken from mount Ephraim — The cities which his father had taken from Jeroboam. 2 Chronicles 13:19. The writer, in his hasty brevity of narration, attributed to Asa what was really the work of his father. See a similar inaccuracy in 2 Chronicles 17:2. Renewed the altar — The great brazen altar described in 1 Chronicles 4:1, which stood in the priests’ court before the porch of the temple. Some sixty years had passed since the temple was built, and this altar may, for that reason, have needed repair; or it may have been polluted by idolatry, and therefore needed renewal.

V. 12. Into covenant-The matter of this covenant was nothing but what they were before obliged to. And tho’ no promise could lay any higher obligation upon them, than they were already under, yet it would help to increase their sense of the obligation, and to arm them against temptations. And by joining all together in this, they strengthened the hands of each other

Verse 12. They entered into a covenant] The covenant consisted of two parts: 1. We will seek the God of our fathers with all our heart, and with all our soul. 2. Whosoever, great or small, man or woman, will not worship the true God, and serve him alone, shall be put to death. Thus no toleration was given to idolatry, so that it must be rooted out: and that this covenant might be properly binding, they confirmed it with an oath; and God accepted them and their services.

Verses 11, 12. They offered of the spoil which they had brought — Taken from Zerah, and his army and allies. They entered into a covenant, &c. — Repenting that they had violated their engagements to God, and resolving to attend to, and endeavour to fulfil them in future. The matter of this covenant was nothing but what they were before obliged to. And though no promise could lay any higher obligation upon them than they were already under, yet it would help to increase their sense of the obligation, and to arm them against temptations: and, by joining all together in this, they strengthened the hands of each other. To seek the God of their fathers — In the way their fathers had sought him, and in dependence on the promise made to their fathers; with all their heart, and with all their soul — For only those seek God acceptably and successfully, who seek him thus. God demands all the heart: and when such an inestimable blessing as the divine favour is to be found, it is proper that the whole heart should be engaged in the pursuit of it.

12. They entered into a covenant — Compare a like event in the time of Josiah, 2 Chronicles 34:31; 2 Kings 23:3; and in the time of Nehemiah, Nehemiah 10:28, 29.

Verse 13. That whosoever would not seek the Lord God of Israel — Would either worship other gods, or refuse to join with them in the worship of the true God; that was either an obstinate idolater, or an obstinate atheist, should be put to death — Which was not a new law of their own making, but an order to put in execution the law of God to this purpose, contained Deuteronomy 18:2, &c., which, if it had been duly executed in former times, would have kept the land clear of those many abominable idols which were found in and brought God’s wrath upon it: compare Hebrews 10:28. But though they might do well in executing the sentence of the law upon idolaters, this ought not to be pleaded by any persons professing Christianity as a precedent for persecuting any of their fellow-Christians, much less for putting them to death who may happen to differ from them in any point of doctrine, or mode of worship; because all Christians, as such, however they may disagree as to some lesser points, yet worship one and the same living and true God; and, added to this, the spirit of the gospel is very different from that of the Jewish law: see Luke 9:55. Nor may we, under our mild dispensation, attempt to compel by force any man to become religious. For the weapons of our warfare are not carnal.

13. Whosoever would not seek the Lord… should be put to death — The stern requirement of the ancient law. See at Exodus 22:20; Deuteronomy 13:6-17; 17:2-7.

ASA’S REFORMS AND RENEWAL OF THE COVENANT, 8-19.

8. And the prophecy of Oded the prophet — Here is doubtless a corruption in the text. Either the words of Oded should be omitted, as an interpolation, or else the words Azariah the son (see verse 1) should be supplied. Took courage — Azariah’s oracle inspired the king with a zeal and enthusiasm even additional to that occasioned by the recent marvellous victory. Put away the abominable idols — This effort to clear his realm of idolatry is probably not to be identified with his earlier work of reform described in 1 Chronicles 14:3, but a later effort, inspired and encouraged by his victory over Zerah and by the words of the prophet. It may have been that his earlier efforts were only partially successful, and that Azariah’s oracle reminded him that much remained to be done in the work of reform. The cities which he had taken from mount Ephraim — The cities which his father had taken from Jeroboam. 2 Chronicles 13:19. The writer, in his hasty brevity of narration, attributed to Asa what was really the work of his father. See a similar inaccuracy in 2 Chronicles 17:2. Renewed the altar — The great brazen altar described in 1 Chronicles 4:1, which stood in the priests’ court before the porch of the temple. Some sixty years had passed since the temple was built, and this altar may, for that reason, have needed repair; or it may have been polluted by idolatry, and therefore needed renewal.

V. 15. Rejoiced at the oath-The times of renewing our covenant with God, should be times of rejoicing. It is an honour and happiness to be in bonds with God. And the closer, the better.

Verse 15. And all Judah rejoiced at the oath — That is, a great number of the people; as such general expressions are frequently to be understood: for, doubtless, there were many dissemblers, and ungodly men, at this time among them. For they had sworn with all their heart, and sought him with their whole desire — They professed to do so, and, no doubt, many of them did at this time, though afterward they apostatized from his love and service. Thus the times of renewing our covenant with God should be times of rejoicing. It is an honour and happiness to be in bonds with God, and the closer the better. It was an extraordinary good frame that Judah was now in: O that there had always been such a heart in them!

ASA’S REFORMS AND RENEWAL OF THE COVENANT, 8-19.

8. And the prophecy of Oded the prophet — Here is doubtless a corruption in the text. Either the words of Oded should be omitted, as an interpolation, or else the words Azariah the son (see verse 1) should be supplied. Took courage — Azariah’s oracle inspired the king with a zeal and enthusiasm even additional to that occasioned by the recent marvellous victory. Put away the abominable idols — This effort to clear his realm of idolatry is probably not to be identified with his earlier work of reform described in 1 Chronicles 14:3, but a later effort, inspired and encouraged by his victory over Zerah and by the words of the prophet. It may have been that his earlier efforts were only partially successful, and that Azariah’s oracle reminded him that much remained to be done in the work of reform. The cities which he had taken from mount Ephraim — The cities which his father had taken from Jeroboam. 2 Chronicles 13:19. The writer, in his hasty brevity of narration, attributed to Asa what was really the work of his father. See a similar inaccuracy in 2 Chronicles 17:2. Renewed the altar — The great brazen altar described in 1 Chronicles 4:1, which stood in the priests’ court before the porch of the temple. Some sixty years had passed since the temple was built, and this altar may, for that reason, have needed repair; or it may have been polluted by idolatry, and therefore needed renewal.

Verse 16. Concerning Maachah] See the matter fully explained in Clarke’s note on “1 Kings 15:13”.

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

Verse 16. And also concerning Maachah — Of this and the following verses, see on 1 Kings 15:13-15.

Ver. 16. She had made an idol in a grove. Maachah, queen dowager, as we now say, still enjoyed the hrybg Gebireh, or chief rank. This act of decision would strike terror into the heart of idolaters. Our learned Selden, in his treatise on the gods of Syria, a work much followed in Poole’s Synopsis, contends that the Hebrew word Asherah, here rendered grove, should in every place where it implies an idol, be rendered Astartè, as in the Greek. Dr. Wall, profiting by Selden, quite relieves our version in the following places. “Manasseh set up a graven image of the grove in the house of the Lord.” 2 Kings 21:7. It should read, image of Astartè. “Josiah brought out the grove from the house of the Lord, and stamped it to powder.” 2 Kings 23:6. It cannot be a grove of trees, but the image of Astartè. “Throw down the altar of Baal, and the grove that is by it.” Judges 6:25. The Hebrew is, “upon it;” the right reading would be, “the image which is upon it.” “Ahab made a grove,” that is, an image of Astartè, who was the god or goddess of his wife Jezebel, and of her nations the Sidonians. 1 Kings 16:33. “And the prophets of the groves four hundred;” that is, the prophets of the Astartès, or Ashtaroth. 1 Kings 18:19. See also on 1 Kings 15:13.

16-18. These verses are identical with 1 Kings 15:13-15, where see notes.

Verse 17. The high places were not taken away] He had totally suppressed or destroyed the idolatry; but some of the places, buildings, or altars, he permitted to remain.

17. The high places were not taken away — See note on 2 Chronicles 14:3.

Verse 18. The things that his father had dedicated] As it was a custom to dedicate a part of the spoils taken from an enemy to the service and honour of God, it is natural to suppose that Abijah, having so signally overthrown Jeroboam, (2 Chronicles 13:15-19,) had dedicated a part of the spoils to the Lord; but they had not been brought into the temple till this time.

Silver, and gold, and vessels.] The word כלים kelim, which we translate vessels, signifies instruments, utensils, ornaments, &c.

16-18. These verses are identical with 1 Kings 15:13-15, where see notes.

Verse 19. The five and thirtieth year of the reign of Asa] Archbishop Usher thinks that this should be counted from the separation of the kingdom, and that this fell on the fifteenth year of Asa’s reign. To settle in every respect these chronologies is a most difficult undertaking; and the difficulty does not belong to the sacred books alone, all other chronological tables of all the nations in the world, are in the same predicament. With those of our own history I have often been puzzled, even while I had access to all the archives of the nation. Probably we should read here the five and twentieth year. See the margin, and see Clarke’s note on “1 Kings 15:16”.

II CHRONICLES

Verse 19. There was no more war unto the five and thirtieth year of Asa — No open, general war, though there were constant bickerings between Judah and Israel upon the frontiers, 1 Kings 15:16. National piety procures national blessings.

19. No more war unto the five and thirtieth year of… Asa — This date, and also that of the next verse, (2 Chronicles 16:1,) is undoubtedly erroneous, for in the twenty-sixth year of Asa Baasha was dead, and his son Elah began to reign. 1 Kings 16:8. We think, with Rawlinson, that the simplest emendation is to substitute twentieth for thirtieth in both verses. Then we may suppose that previous to the war with Zerah Asa had ten years of peace, (2 Chronicles 14:1,) and after that war he had peace again until the last year of Baasha’s reign, when the latter undertook the war against Judah mentioned in 2 Chronicles 16:1.