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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 14:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Asa's general character (Ch2 14:2): He did that which was good and right in the eyes of the Lord his God. 1. He aimed at pleasing God, studied to approve himself to him. Happy are those that walk by this rule, to do that which is right, not in their own eyes, or in the eye of the world, but in the eyes of God. 2. He saw God's eye always upon him, and that helped much to keep him to what was good and right. 3. God graciously accepted him in what he did, and approved his conduct as good and right.
II.A blessed work of reformation which he set on foot immediately upon his accession to the crown.
1.He removed and abolished idolatry. Since Solomon admitted idolatry, in the latter end of his reign, nothing had been done to suppress it, and so, we presume, it had got ground. Strange gods were worshipped and had their altars, images, and groves; and the temple service, though kept up by the priests (Ch2 13:10), was neglected by many of the people. Asa, as soon as he had power in his hands, made it his business to destroy all those idolatrous altars and images (Ch2 14:3, Ch2 14:5), they being a great provocation to a jealous God and a great temptation to a careless unthinking people. He hoped by destroying the idols to reform the idolaters, which he aimed at, rather than to ruin them.
2.He revived and established the pure worship of God; and, since the priests did their part in attending God's altars, he obliged the people to do theirs (Ch2 14:4): He commanded Judah to seek the Lord God of their fathers, and not the gods of the heathen, and to do the law and the commandments, that is, to observe all divine institutions, which many had utterly neglected. In doing this, the land was quiet before him, Ch2 14:5. Though they were much in love with their idols, and very loth to leave them, yet the convictions of their consciences sided with the commands of Asa, and they could not, for shame, refuse to comply with them. Note, Those that have power in their hands, and will use it vigorously for the suppression of profaneness and the reformation of manners, will not meet with so much difficulty and opposition therein as perhaps they feared. Vice is a sneaking thing, and virtue has reason enough on its side to make all iniquity stop her mouth, Psa 107:42.
III.The tranquillity of his kingdom, after constant alarms of war during the last two reigns:
In his days the land was quiet ten years ( Ch2 14:1), no war with the kingdom of Israel, who did not recover the blow given them in the last reign for a great while. Abijah's victory, which was owing, under God, to his courage and bravery, laid a foundation for Asa's peace, which was the reward of his piety and reformation. Though Abijah had little religion himself, he was instrumental to prepare the way for one that had much. If Abijah had not done what he did to quiet the land, Asa could not have done what he did to reform it; for inter arma silent leges - amidst the din of arms the voice of law is unheard.
IV.The prudent improvement he made of that tranquillity:
The land had rest, for the Lord had given him rest. Note, If God give quietness, who then can make trouble? Job 34:29. Those have rest indeed to whom God gives rest, peace indeed to whom Christ gives peace, not as the world giveth, Joh 14:27. Now,
1.Asa takes notice of the rest they had as the gift of God (He hath given us rest on every side. Note, God must be acknowledged with thankfulness in the rest we are blessed with, of body and mind, family and country), and as the reward of the reformation begun: Because we have sought the Lord our God, he has given us rest. Note, As the frowns and rebukes of Providence should be observed for a check to us in an evil way, so the smiles of Providence should be taken notice of for our encouragement in that which is good. See Hag 2:18, Hag 2:19; Mal 3:10. We find by experience that it is good to seek the Lord; it gives us rest. While we pursue the world we meet with nothing but vexation.
2.He consults with his people, by their representatives, how to make a good use of the present gleams of peace they enjoyed, and concludes with them,
(1.)That they must not be idle, but busy. Times of rest from war should be employed in work, for we must always find ourselves something to do. In the years when he had no war he said, "Let us build; still let us be doing." When the churches had rest they were built up, Act 9:31. When the sword is sheathed take up the trowel.
(2.)That they must not be secure, but prepare for wars. In times of peace we must be getting ready for trouble, expect it and lay up in store for it.
[1.]He fortified his principle cities with walls, towers, gates, and bars, Ch2 14:7. "This let us do," says he, "while the land is yet before us," that is, "while we have opportunity and advantage for it and have nothing to hinder us." He speaks as if he expected that, some way or other, trouble would arise, when it would be too late to fortify, and when they would wish they had done it. So they built and prospered.
[2.]He had a good army ready to bring into the field (Ch2 14:8), not a standing army, but the militia or trained-bands of the country. Judah and Benjamin were mustered severally; and Benjamin (which not long ago was called little Benjamin, Psa 68:27) had almost as many soldiers as Judah, came as near as 28 to 30, so strangely had that tribe increased of late. The blessing of God can make a little one to become a thousand. It should seem, these two tribes were differently armed, both offensively and defensively. The men of Judah guarded themselves with targets, the men of Benjamin with shields, the former of which were much larger than the latter, Kg1 10:16, Kg1 10:17. The men of Judah fought with spears when they closed in with the enemy; the men of Benjamin drew bows, to reach the enemy at a distance. Both did good service, and neither could say to the other, I have no need of thee. Different gifts and employments are for the common good.
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Summary
2 Chronicles 14:2 serves as the foundational and highly commendatory introduction to King Asa's reign over Judah, declaring that his actions were "good and right in the eyes of the LORD his God." This pivotal verse immediately establishes the spiritual compass of Asa's kingship, setting him apart from many of his predecessors and successors who strayed from divine standards. It highlights his early and profound commitment to God's will, thereby laying the theological groundwork for the extensive religious reforms, periods of national peace, and military successes that would characterize his rule, all presented as direct consequences of his faithfulness and obedience to the Almighty.
Context
Literary Context
This verse provides the immediate spiritual evaluation of King Asa's reign, appearing right after the brief and less favorable account of his father, Abijah, in 2 Chronicles 13. The Chronicler consistently assesses Judah's monarchs based on their fidelity to the Mosaic covenant and their dedication to the proper worship at the Jerusalem Temple. Asa's distinctly positive assessment here stands in stark contrast to the negative evaluations frequently given to other kings, such as Rehoboam or Jehoram, thereby setting the stage for a narrative arc focused on profound religious reform, divine blessing, and military triumph directly attributable to his obedience. The Chronicler's overarching theological purpose is to demonstrate the direct correlation between national well-being and the king's spiritual leadership, emphasizing the nation's adherence to God's laws.
Historical & Cultural Context
King Asa ruled the Southern Kingdom of Judah for approximately 41 years (c. 913-873 BC). During this period, Judah existed as a relatively minor kingdom, often overshadowed by the more powerful Northern Kingdom of Israel and vulnerable to external threats from regional empires like Egypt and various nomadic groups. Internally, idolatry, particularly the worship of Baal and Asherah, posed a persistent and pervasive problem, frequently introduced or tolerated by previous rulers, leading to a widespread syncretistic religious landscape. The "high places," which were unauthorized cultic sites often associated with pagan worship or corrupted Yahwistic practices, were deeply entrenched throughout the land. Asa's reign, as meticulously detailed in Chronicles, represents a crucial period of profound religious purification and a vigorous return to orthodox Yahwism, an essential endeavor for the spiritual survival and distinct identity of Judah amidst the overwhelming influence of surrounding pagan cultures.
Key Themes
2 Chronicles 14:2 introduces several foundational themes that resonate throughout the book of Chronicles and are central to Asa's narrative. Firstly, the theme of Righteous Leadership is paramount, emphasizing that a king's moral and spiritual standing before God directly influences the nation's welfare, peace, and prosperity. This principle is vividly illustrated later when the prophet Azariah declares, "The LORD is with you while you are with him; and if you seek him, he will be found of you; but if you forsake him, he will forsake you." Secondly, the concept of Divine Approval and Accountability is central, as the phrase "in the eyes of the LORD his God" functions as a recurring evaluative statement, highlighting God's constant observation, discernment, and judgment of human actions, especially those of leaders. This underscores the Chronicler's profound theological perspective that God is intimately and actively involved in the affairs of His people and their rulers. Finally, the verse powerfully foreshadows the theme of Religious Reform and Purity, as Asa's "good and right" actions immediately lead to the purging of idolatry and the restoration of proper worship, thereby laying the essential groundwork for a period of spiritual renewal and national stability, as seen in Asa's comprehensive reforms outlined in 2 Chronicles 14:3-5.
Exposition and Analysis
Key Word Analysis
Derived from the root טוֹב, this multifaceted Hebrew term encompasses moral uprightness, ethical soundness, and general excellence. When applied to human actions within a biblical context, it refers to that which is inherently pleasing to God, aligning perfectly with His holy character and revealed will. It implies not merely the absence of evil, but an active, positive pursuit of what is beneficial, wholesome, and righteous, often with communal implications for flourishing.
From the root יָשַׁר, meaning "straight," "upright," or "just," this word signifies strict adherence to a divine standard, integrity, and rectitude. It suggests a course of action that is not crooked, deviant, or self-serving, but rather direct, honest, and in perfect conformity with divine law. Together with ṭôwb, it forms a comprehensive and robust description of actions that are both morally excellent in quality and justly executed according to God's perfect and unwavering standard.
From the root הָיָה, meaning "to be," this is the sacred, self-existent, and eternal name of God, often rendered as "Jehovah" or "Yahweh." It is the covenant name of the God of Israel, emphasizing His unchanging, faithful, and personal relationship with His people. The use of this specific name underscores that Asa's actions were evaluated by the very God who had entered into a covenant relationship with Israel, demanding exclusive loyalty and obedience.
Verse Breakdown
"And Asa did [that which was] good and right"
This clause provides the immediate, comprehensive, and primary evaluation of King Asa's conduct and character. It signifies that his actions, administrative policies, and overall moral disposition were in full alignment with divine expectations and standards. The powerful combination of "good" (ṭôwb) and "right" (yâshâr) suggests a profound and comprehensive moral and ethical integrity. It implies that Asa did not merely avoid evil, but he actively and diligently pursued justice, righteousness, and whatever was inherently pleasing to God, thereby setting a compelling and positive example for his kingdom.
"in the eyes of the LORD his God"
This crucial and profoundly theological phrase specifies the ultimate and sole arbiter of Asa's conduct. It unequivocally states that the standard for "good and right" was not human opinion, prevailing cultural norms, or political expediency, but rather the direct, discerning, and omniscient gaze of Yahweh, the covenant God of Israel. This emphasizes divine sovereignty, omnipresence, and absolute accountability, reinforcing the profound truth that God observes and judges all human actions, particularly those of leaders. The possessive phrase "his God" further personalizes the relationship, implying Asa's conscious recognition and submission to Yahweh as his personal and national deity, not merely a distant or generic god.
Literary Devices
The primary literary device employed in this verse is the Evaluative Formula. The phrase "did that which was good and right in the eyes of the LORD" is a standard Deuteronomistic formula used consistently throughout the historical books, particularly Kings and Chronicles, to provide a concise theological assessment of the reign of Israelite and Judean monarchs. Its consistent application establishes a clear theological framework for understanding success, failure, and divine blessing within the kingdom. This formula implicitly employs Contrast, as Asa's overwhelmingly positive evaluation stands in stark opposition to the negative assessments given to many other kings who "did evil in the eyes of the LORD." Furthermore, the phrase "in the eyes of the LORD" functions as a profound expression of Divine Observation and Theophany, emphasizing God's omnipresence, His active role as the ultimate judge, and His unwavering witness of all human conduct, especially that of those entrusted with positions of authority.
Theological and Thematic Connections
2 Chronicles 14:2 profoundly articulates the fundamental biblical principle that true righteousness is divinely defined, and that all human actions are perpetually under God's discerning scrutiny. Asa's unwavering commitment to doing "good and right" in God's eyes establishes an exemplary model of leadership and personal conduct where divine approval, rather than fleeting human acclaim or worldly success, is the ultimate and most significant goal. This concept powerfully underscores God's active moral governance over the world and His unwavering expectation of obedience from His covenant people, particularly from those entrusted with positions of authority. It teaches a timeless truth: faithfulness to God's revealed will inevitably leads to blessing and flourishing, while deviation and disobedience invite divine judgment and adverse consequences.
Reflection and Application
King Asa's exemplary beginning in 2 Chronicles 14:2 serves as a profound challenge for believers today, prompting us to deeply consider the ultimate audience for our lives and actions. In a world that frequently prioritizes human approval, personal gain, or conformity to fleeting cultural trends, Asa's reign commences with an unequivocal declaration that his guiding standard was exclusively divine. This verse calls us to a rigorous self-examination: are our own choices, decisions, and the very fabric of our character truly "good and right," not merely by subjective societal norms, but by the unchanging, holy, and perfect standard of God's Word? It serves as a powerful reminder that every facet of our existence—from our most private thoughts and intentions to our most public conduct—is lived "in the eyes of the LORD our God." This profound awareness should cultivate within us a deep and abiding sense of accountability, inspiring us to relentlessly pursue integrity, justice, and unwavering obedience, trusting implicitly that God's approval is the only true measure of success and the sole source of lasting blessing, profound peace, and eternal significance.
Questions for Reflection
FAQ
What does "good and right in the eyes of the LORD his God" truly mean in a practical sense for a king in ancient Judah?
For a king like Asa, doing "good and right in the eyes of the LORD his God" meant governing the nation strictly according to the principles and statutes of the Mosaic Law and actively promoting the exclusive worship of Yahweh, the one true God, over all forms of idolatry and syncretism. Practically, this involved a comprehensive program of religious purification: dismantling pagan altars, breaking down sacred pillars, cutting down Asherah poles, and removing cult prostitutes, as Asa indeed courageously undertook (e.g., 2 Chronicles 14:3-5). Beyond religious purity, it also encompassed upholding justice for all, protecting the vulnerable members of society, and consistently leading the nation in covenant faithfulness. This standard was not subjective or culturally relative but was derived directly from God's revealed commandments and His immutable character, signifying a reign characterized by profound moral integrity, spiritual purity, and unwavering obedience to divine authority.
Christ-Centered Fulfillment
While King Asa's reign serves as a commendable and inspiring example of a monarch striving for righteousness, his "good and right" actions ultimately and perfectly point to the flawless and ultimate King, Jesus Christ. Unlike Asa, whose obedience, though significant, was ultimately imperfect and whose reign eventually saw a decline in his unwavering trust in God (e.g., 2 Chronicles 16:7-10), Jesus perfectly fulfilled all righteousness. He alone consistently did "that which was good and right in the eyes of the LORD" without any blemish, deviation, or sin (Hebrews 4:15). His entire earthly life, from His humble incarnation to His sacrificial death on the cross, was one of perfect, unwavering obedience to the Father's divine will (Philippians 2:8). Through His atoning work, Christ not only lived the perfectly "good and right" life that humanity could not, but He also graciously imputes His perfect righteousness to all who believe in Him, enabling them to be seen as "good and right" in God's holy eyes (2 Corinthians 5:21). Thus, Asa's commendable beginning foreshadows the truly righteous, eternal, and perfect reign of the King of Kings and Lord of Lords, in whom all true goodness, perfect righteousness, and divine approval are eternally and fully found.