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Commentary on 2 Chronicles 15 verses 8–19
We are here told what good effect the foregoing sermon had upon Asa.
I. He grew more bold for God than he had been. His victory would inspire him with some new degrees of resolution, but this message from God with much more. Now he took courage. he saw how necessary a further reformation was, and what assurance he had of God's presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him and driven him off from the undertaking. Now he ventured to destroy all the abominable idols (and all idolatries are abominable, Pe1 4:3) as far as ever his power went. Away with them all. He also renewed the altar of the Lord, which, it seems, had gone out of repair, though it was not above thirty-five years since Solomon's head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish away, Heb 8:13.
II. He extended his influence further than before, Ch2 15:9. He summoned a solemn assembly, and particularly brought the strangers to it, who had come over to him from the ten tribes. 1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God. We will go with you, for we have heard that God is with you, Zac 8:23. 2. The cognizance he took of them, and the invitation he gave them to the general assembly, were a great encouragement to them. All strangers are to be helped, but those that cast themselves upon God's good providence, purely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering of them together (Ch2 15:9), yet it is said (Ch2 15:10) that they gathered themselves together, made it their own act, so forward were they to obey the king's orders. This meeting was held in the third month, probably at the feast of Pentecost, which was in that month.
III. He and his people offered sacrifices to God, as his share of the spoil they had got, Ch2 15:11. Their offering here was nothing to Solomon's (Ch2 7:5), which was owing to the diminution either of their zeal or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And, as he took care that the altar should have its gift, so he took care that the temple should have its gold: He brought into the house of God all the dedicated things, Ch2 15:18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as it should seem these dedicated things had been, should at length be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?
IV. They entered into covenant with God, repenting that they had violated their engagements to him and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves. Let every man be a volunteer that covenants with God. Thy people shall be willing, Psa 110:3. Observe,
1.What was the matter of this covenant. Nothing but what they were before obliged to; and, though no vow or promise of theirs could lay any higher obligation upon them than they were already under from the divine precept, yet it would help to increase their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And, by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to: - (1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, enquiring after him, applying to him, upon all occasions? We shall not enjoy him till we come to heaven; while we are here we must continue seeking. They would seek God as the God of their fathers, in the way that their fathers sought him and in dependence upon the promise made to their fathers; and they would do it with all their heart and with all their soul, for those only seek God acceptably and successfully that are inward with him, intent upon him, and entire for him, in their seeking him. We make nothing of our religion if we do not make heart-work of it. God will have all the heart or none; and, when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul. (2.) That they would, to the utmost of their power, oblige others to seek him, Ch2 15:13. They agreed that whosoever would not seek the Lord God of Israel (that is, 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) he should be put to death. This was no new law of their own making, but an order to put in execution that law of God to this purport, Deu 17:2, etc. If this law had been duly executed, there would not have been so many abominable idols found in Judah and Benjamin, Ch2 15:8. Whether men may now, under the gospel, be compelled by such methods as these to seek the Lord is justly questioned; for the weapons of our warfare are not carnal, and yet mighty.
2.In what manner they made this covenant. (1.) With great cheerfulness, and all possible expressions of joy: The swore unto the Lord; not secretly, as if they were either ashamed of what they did or afraid of binding themselves too fast to him, but with a loud voice, to express their own zeal and to animate one another; and they all rejoiced at the oath, Ch2 15:14, Ch2 15:15. They did not swear to God with reluctancy (as the poor debtor confesses a judgment to his creditor), but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israelite was pleased with his own engagements to God, and they were all pleased with one another's. They rejoiced in it as a hopeful expedient to prevent their apostasy from God and a happy indication of God's presence with them. Note, The times of renewing our covenant with God should be times of rejoicing, and national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God. (2.) They did it with great sincerity, zeal and resolution: They swore to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame. O that there had always been such a heart in them! This comes in as the reason why they rejoiced so much in what they did: it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion that are sincere and upright in it. What is done in hypocrisy is a mere drudgery. But, if God has the heart, we have the joy.
V. We are told what was the effect of this their solemn covenanting with God. 1. God did well for them: He was found of them, and gave them rest round about (Ch2 15:15), so that there was no war for a long time after (Ch2 15:19), no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, Kg1 15:16. National piety procures national blessings. 2. They did, on the whole, well for him. They carried on the reformation so far that Maachah the queen-mother was deposed for idolatry and her idol destroyed, Ch2 15:16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him, like Levi, that said to his father and mother, I have not seen him, Deu 33:9. Asa knows he must honour God more than his grandmother, and dares not leave an idol in an apartment of his palace while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin that she was willing to subscribe the association mentioned (Ch2 15:12, Ch2 15:13), binding herself to seek the Lord, and therefore was not put to death as those were that refused to sign it, great as well as small, women as well as men: probably it was with an eye to her that women were specified. But because she had been an idolater Asa thought fit to divest her of the dignity and authority she had, and probably he banished her the court and confined her to privacy, lest she should influence and infect others. But the reformation was not complete; the high places were not all taken away, though many of them were, Ch2 14:3, Ch2 14:5. Those in the cities were removed, but not those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the God of Israel. These he connived at, and yet his heart was perfect. There may be defects in some particular duties where yet the heart, in the man, is upright with God. Sincerity is something less than sinless perfection.
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SUMMARY
Second Chronicles 15:10 precisely records a pivotal national assembly in Jerusalem during the third month of King Asa's fifteenth regnal year. This gathering, encompassing people from Judah and faithful remnants from the northern tribes, was a direct and unified response to the prophetic word delivered by Azariah and King Asa's initiated reforms. It served as the crucial prelude to a solemn national covenant renewal, symbolizing a profound commitment to Yahweh and a decisive turning away from idolatry, marking a significant spiritual revival for the kingdom.
CONTEXT
Literary Context: This verse functions as a critical narrative pivot within the account of King Asa's reign in 2 Chronicles 15. It follows directly on the heels of Asa's remarkable victory over the vast Ethiopian army (2 Chronicles 14:9-15), a triumph explicitly attributed to God's intervention in response to Asa's faith. Immediately after this victory, the prophet Azariah delivers a powerful and foundational message to Asa and all Judah, articulating the principle of divine reciprocity: "The Lord is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you" (2 Chronicles 15:2). Stirred by this prophetic encouragement, Asa embarks on a zealous program of religious reform, removing detestable idols, repairing the altar of the Lord, and gathering the people (2 Chronicles 15:8-9). Therefore, verse 10 describes the culmination of these initial efforts—the grand assembly of the nation—which directly precedes their solemn and binding covenant with God in the subsequent verses (2 Chronicles 15:12-15). It marks a transition from the king's individual initiative to a collective, national commitment to Yahweh.
Historical & Cultural Context: The setting for this event is the Kingdom of Judah during the period of the divided monarchy, with Asa ruling in the southern kingdom. The choice of Jerusalem as the gathering place was profoundly significant, as it served as both the religious and political capital, housing the Temple and the repaired altar of the Lord. The specific mention of the "third month" (Sivan) is notable, as this month often coincided with the Feast of Weeks (Pentecost), a harvest festival that also commemorated the giving of the Law at Mount Sinai. This timing would have imbued the assembly with deep historical and theological resonance, making it an exceptionally fitting period for a national covenant renewal. National assemblies were a common practice in the ancient Near East for reaffirming loyalty to a king or deity, but in Israel, they carried profound theological weight, recalling the foundational covenant assemblies at Sinai and Shechem. The "fifteenth year of the reign of Asa" signifies a period of established rule and relative stability, providing the necessary context and peace for such a comprehensive national undertaking. The inclusion of people from Ephraim, Manasseh, and Simeon (from the northern kingdom, 2 Chronicles 15:9) highlights the ongoing spiritual pull of Jerusalem and the legitimate Davidic monarchy, even amidst political division, underscoring a yearning for unified worship.
Key Themes: This verse powerfully contributes to several key themes prevalent in the book of Chronicles. Foremost is the theme of Divine Reciprocity and Immediate Consequence, where God blesses obedience and punishes disobedience, as explicitly stated in Azariah's prophecy (2 Chronicles 15:2). The gathering itself underscores National Unity and Corporate Commitment to Yahweh, demonstrating that true spiritual revival is not merely an individual act but a collective turning of the heart of the nation. It also highlights the Importance of the Temple and Jerusalem as the divinely appointed center of worship and national identity, drawing people from across tribal lines. Furthermore, the precise dating emphasizes Divine Timing and Providence, suggesting that this momentous event occurred at a time ordained by God for maximum spiritual impact and stability under Asa's righteous leadership, leading to a period of peace for Judah (2 Chronicles 15:19).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Precision of Detail by providing specific temporal and geographical markers ("third month," "fifteenth year," "Jerusalem"). This specificity lends historical credibility and weight to the event, emphasizing its significance as a verifiable and momentous occasion in the life of the nation. It also uses Narrative Progression, as this verse marks a crucial transition point in the story of Asa's reforms, moving from the king's individual initiative and the prophet's message to the collective, national response. The gathering itself functions as a form of Symbolism, representing the unity and renewed spiritual commitment of the people of Judah and the faithful from the northern tribes, converging on the sacred capital to reaffirm their covenant with God and demonstrate their corporate repentance and dedication.
THEOLOGICAL AND THEMATIC CONNECTIONS
The gathering in 2 Chronicles 15:10 is a powerful testament to the theological principle that national spiritual revival requires both faithful leadership and a responsive, unified populace. It illustrates God's desire for His people to gather in His presence, to remember His covenant, and to renew their commitment to Him. The specific timing and location underscore the sacredness of such assemblies, echoing the covenant-making events at Sinai and Shechem. This act of corporate worship and dedication demonstrates that God honors collective obedience and that a nation's well-being is intrinsically linked to its faithfulness to Him, leading to blessings of peace and security. It highlights the profound impact of a people united in seeking God's face.
REFLECTION AND APPLICATION
The assembly in Jerusalem under King Asa serves as a profound model for spiritual renewal, both individually and corporately. It reminds us that true reformation is not merely an intellectual assent to truth but a tangible, communal act of commitment. Just as the people gathered in response to God's word and their king's righteous leadership, believers today are called to actively participate in the life of the church, uniting in worship, fellowship, and mission. This verse encourages us to consider the intentionality of our spiritual walk—are we actively "gathering ourselves together" with God's people, seeking His presence, and renewing our covenant with Him? It highlights the power of unity in pursuing God's purposes and the blessings that flow from a collective turning towards righteousness. Our spiritual health, like that of ancient Judah, thrives when we respond obediently to divine prompting and commit ourselves wholeheartedly to the Lord, both personally and as a community of faith, recognizing that corporate dedication can lead to profound and lasting spiritual impact.
Questions for Reflection
FAQ
Why is the specific date ("third month, fifteenth year") mentioned in this verse so important?
Answer: The precise dating in 2 Chronicles 15:10 is crucial for several reasons. Historically, it firmly anchors the event within King Asa's reign, marking a significant milestone after his decisive victory over the Ethiopians and his initial reforms. The "fifteenth year" indicates a period of established rule and relative stability, suggesting that this national assembly was not a hasty reaction but a deliberate, well-planned event that occurred after a season of righteous governance. The "third month" (Sivan) is particularly significant because it often coincided with the Feast of Weeks (Pentecost), which commemorated the giving of the Law at Mount Sinai. This timing imbued the national covenant renewal with deep theological resonance, connecting it to Israel's foundational covenant with God and emphasizing a return to the Law. It underscores the divine timing and providence at play, highlighting the importance of the event as a deliberate and sacred act of national commitment.
CHRIST-CENTERED FULFILLMENT
The gathering of the people in Jerusalem in 2 Chronicles 15:10, driven by a desire for purification and covenant renewal, prefigures the ultimate gathering of God's people around Christ. While Asa led a temporary reform and gathered a physical nation to a physical temple, Jesus Christ, the true and perfect King, gathers His spiritual people, the Church, from every tribe and nation, not to a physical city but into His very presence. The purification from idolatry under Asa foreshadows the radical cleansing from sin achieved through the atoning sacrifice of the Lamb of God, who takes away the sin of the world. The covenant renewed in Jerusalem points to the superior New Covenant established in Christ's blood, which is eternal and written not on tablets of stone but on the hearts of believers (Hebrews 8:6-13). The unity sought in Asa's day finds its ultimate realization in the body of Christ, where believers are made one in the Spirit, bound by common faith and purpose (Ephesians 4:3-6). We now worship not in a specific earthly location like Jerusalem, but in spirit and truth, for God seeks such worshipers (John 4:23-24). Thus, this Old Testament assembly anticipates the glorious reality of the Church, gathered by Christ, purified by His grace, and united under His eternal reign, awaiting His final return to gather all His elect (Matthew 24:31).