TRV
Translation
King James Version
For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves:
Complete Jewish Bible
for he removed the foreign altars and the high places, smashing the standing-stones and chopping down the sacred poles.
Berean Standard Bible
He removed the foreign altars and high places, shattered the sacred pillars, and chopped down the Asherah poles.
American Standard Version
for he took away the foreign altars, and the high places, and brake down the pillars, and hewed down the Asherim,
World English Bible Messianic
for he took away the foreign altars, and the high places, and broke down the pillars, and cut down the Asherah poles,
Geneva Bible (1599)
For he tooke away the altars of the strange gods and the hie places, and brake downe the images, and cut downe the groues,
Young's Literal Translation
and turneth aside the altars of the stranger, and the high places, and breaketh the standing-pillars, and cutteth down the shrines,
Study This Verse
Commentary on 2 Chronicles 14 verses 1–8
1 ¶ So Abijah slept with his fathers, and they buried him in the city of David: and Asa his son reigned in his stead. In his days the land was quiet ten years.
2 And Asa did that which was good and right in the eyes of the LORD his God:
3 For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves:
4 And commanded Judah to seek the LORD God of their fathers, and to do the law and the commandment.
5 Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him.
6 And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the LORD had given him rest.
7 Therefore he said unto Judah, Let us build these cities, and make about them walls, and towers, gates, and bars, while the land is yet before us; because we have sought the LORD our God, we have sought him, and he hath given us rest on every side. So they built and prospered.
8 And Asa had an army of men that bare targets and spears, out of Judah three hundred thousand; and out of Benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these were mighty men of valour.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
King Asa's early reign in Judah is profoundly characterized by his unwavering devotion to Yahweh, as vividly demonstrated in 2 Chronicles 14:3. This verse meticulously outlines his decisive and comprehensive campaign to eradicate the pervasive idolatry that had deeply entrenched itself within the nation. By systematically removing altars dedicated to foreign deities, dismantling illegitimate high places, breaking down pagan images, and cutting down sacred groves, Asa initiated a radical spiritual purification, establishing a pivotal precedent for national devotion and unwavering obedience to God's covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey the thoroughness and significance of Asa's reforms. The most prominent is Merism, where the phrase "altars of strange gods, and the high places, and brake down the images, and cut down the groves" collectively represents the entire spectrum of idolatrous practices in Judah. By listing these distinct elements, the text emphasizes the comprehensive and exhaustive nature of Asa's cleansing, leaving no aspect of pagan worship untouched. Symbolism is also heavily at play, as each item mentioned—altars, high places, images, and groves—is a potent symbol of pagan worship and its corrupting influence. Their destruction, therefore, symbolizes the eradication of false worship and the restoration of Yahweh's exclusive sovereignty over the land and its people. Furthermore, the repeated conjunction "and" (a form of Polysyndeton) creates a sense of accumulating actions, underscoring the methodical and zealous nature of Asa's reform efforts. This stylistic choice reinforces the idea that no aspect of idolatry was left untouched, highlighting Asa's unwavering commitment and the radical shift he initiated.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 14:3 stands as a powerful testament to the unwavering demand for exclusive devotion to Yahweh, a central tenet of the Mosaic covenant and a recurring theme throughout Israel's history. Asa's actions resonate deeply with the First Commandment, which prohibits having "no other gods before me" (Exodus 20:3), and the explicit commands to utterly destroy all vestiges of pagan worship in the land. The chronicler presents Asa's zeal as a model of covenant faithfulness, demonstrating that true kingship involves not just political leadership but also spiritual guardianship of the nation. This commitment to religious purity is consistently linked in the Old Testament to divine favor and blessing, serving as a theological principle: when God's people purify themselves and return to Him wholeheartedly, He responds with peace, prosperity, and protection. Asa's reforms are thus a pivotal moment, illustrating the direct correlation between national righteousness and divine blessing, and the ongoing struggle against syncretism that defined Israel's spiritual journey.
REFLECTION AND APPLICATION
Asa's decisive actions in 2 Chronicles 14:3 offer a timeless blueprint for spiritual purity in our own lives. While we may not encounter physical altars or groves dedicated to pagan gods, the principle of identifying and eradicating anything that competes for God's rightful place in our hearts remains profoundly relevant. Our "strange gods" can manifest as materialism, self-reliance, the pursuit of comfort, social media, career ambition, or any desire that subtly or overtly takes precedence over our devotion to Christ. Like Asa, we are called to a radical, uncompromising commitment to God alone. This requires honest self-examination to discern what "high places" or "images" we might be tolerating in our lives—habits, attitudes, or relationships that subtly draw us away from wholehearted worship. The call is not merely to acknowledge these idols but to take decisive, even painful, action to "break them down" and "cut them down," making space for God's uncontested reign in our hearts and lives. This commitment to spiritual purity is not a one-time event but an ongoing process of repentance and re-prioritization, leading to a life of true freedom, profound peace, and divine blessing.
Questions for Reflection
FAQ
Why were "high places" such a persistent problem for kings in Judah, even for righteous ones like Asa?
Answer: The "high places" (Hebrew: bamot) were a chronic issue because they represented a deeply ingrained cultural and religious practice. Historically, before the centralization of worship in Jerusalem, various local sites were used for sacrifices and worship. While some bamot might have initially been dedicated to Yahweh, they often became corrupted by syncretistic practices, incorporating elements of Canaanite fertility cults. Their convenience and long-standing tradition made them difficult to eradicate completely. Even righteous kings like Asa, despite their initial zeal, sometimes failed to fully remove all of them throughout their entire reign, as noted later in 1 Kings 15:14 (though 2 Chronicles 14:3 emphasizes his thoroughness at the start of his reign regarding specific idolatrous high places). This highlights the pervasive nature of idolatry and the profound challenge of reforming deeply embedded religious customs.
What is the significance of destroying the physical objects of idolatry, rather than just ceasing to worship them?
Answer: The physical destruction of idolatrous objects was highly significant on several levels. Practically, it removed the visible temptations and infrastructure that facilitated pagan worship, making it harder for people to revert to old practices. Symbolically, it was a powerful declaration of Yahweh's sole sovereignty and a public rejection of false gods. Breaking down images and cutting down groves demonstrated a radical, uncompromising commitment to the covenant with God, leaving no room for syncretism or compromise. It also served as an act of obedience to God's explicit commands (e.g., Deuteronomy 7:5), affirming that the Israelites were to be a holy people set apart for Him alone. This physical act underscored the spiritual reality of exclusive devotion and the complete severance from anything that rivaled God.
CHRIST-CENTERED FULFILLMENT
Asa's zealous cleansing of Judah from idolatry, detailed in 2 Chronicles 14:3, powerfully foreshadows the ultimate and perfect spiritual cleansing accomplished by Jesus Christ. Asa's removal of physical altars, high places, images, and groves was a necessary but temporary measure to purify a nation, dealing with the outward manifestations of sin. In contrast, Christ's work on the cross provides a radical, once-for-all purification of the human heart and the entire cosmos from the dominion of sin and spiritual idolatry. Just as Asa broke down the visible symbols of false worship, Jesus, as the true temple and the Lamb of God, cleansed the temple not just of merchants but of the very spiritual corruption that separated humanity from God, declaring, "Destroy this temple, and in three days I will raise it up," referring to His own body. Through His sacrifice, Christ disarmed the spiritual principalities and powers that held humanity captive, "triumphing over them by the cross." Believers, now indwelt by the Holy Spirit, are called to live as "temples of the Holy Spirit," actively putting to death the "earthly things" within them—which include idolatry, greed, and all forms of ungodliness (Colossians 3:5). Thus, Asa's physical reforms point to Christ's spiritual redemption, which empowers believers to live lives of true purity and exclusive devotion to the one true God, having been set free from the power of sin and idolatry.