TRV
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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 15:11 captures a profound moment in King Asa's reign, detailing the magnificent offering presented to the LORD by the people of Judah. This act of worship, involving seven hundred oxen and seven thousand sheep, was drawn from the vast spoils acquired after a miraculous victory over the Cushite army. It served as a powerful, tangible expression of their national gratitude, renewed covenant commitment, and a public declaration of restored devotion, marking a significant turning point from spiritual decline to fervent obedience. This verse stands as a testament to the transformative power of seeking God wholeheartedly and responding to His faithfulness with lavish generosity and sincere worship.
CONTEXT
Literary Context: This verse is strategically placed within the narrative of King Asa's early reign, serving as a climactic response to God's faithfulness. Preceding it, 2 Chronicles 14 details Asa's initial reforms, his removal of idolatry, and his reliance on the LORD when faced with the overwhelming Cushite invasion led by Zerah. The miraculous divine intervention granted Judah a decisive victory, resulting in immense "spoil" (2 Chronicles 14:13-15). Immediately following this triumph, the prophet Azariah son of Oded delivers a powerful message of encouragement and warning in 2 Chronicles 15:1-7, urging the people to continue seeking the LORD, for "the LORD is with you while you are with Him." The offering in verse 11 is the direct, grateful, and obedient response to both God's deliverance and Azariah's prophetic word, setting the stage for the nationwide covenant renewal and oath-taking described in 2 Chronicles 15:12-15. Thus, this offering is not an isolated event but a pivotal, tangible expression of a genuine spiritual revival that propelled Judah's recommitment to God.
Historical & Cultural Context: The practice of dedicating "spoil" from military victories to a deity was common in the ancient Near East, signifying thanksgiving and acknowledging divine assistance in battle. However, in Israel, such offerings were exclusively consecrated to Yahweh, reinforcing His unique sovereignty over all aspects of national life, including warfare, and His sole claim to Israel's worship. King Asa's reign (c. 913-873 BC) marked a crucial period of religious purification following the syncretism and idolatry prevalent under previous kings. The sheer scale and public nature of this offering—seven hundred oxen and seven thousand sheep—would have been a powerful cultural and political statement. It demonstrated a profound shift in national consciousness, signaling a genuine turning away from pagan practices and a return to the Mosaic covenant. This massive sacrifice would have reinforced the restored centrality of the Jerusalem Temple and the Levitical priesthood in Judahite society, publicly affirming God's rightful place at the heart of the nation.
Key Themes: The offering described in 2 Chronicles 15:11 powerfully contributes to several overarching themes within the Chronicler's narrative. Firstly, it exemplifies Abundant Thanksgiving and Dedication, showcasing a response of overflowing gratitude to God's miraculous deliverance and abundant blessing. The magnitude of the offering underscores the biblical principle of honoring God with the firstfruits and the very best of one's possessions. Secondly, this act is intrinsically linked to Covenant Renewal and Obedience. It served as a public, tangible demonstration of the nation's commitment to reaffirm their covenant relationship with God, a commitment further solidified by the solemn oath taken in 2 Chronicles 15:12. Finally, the collective nature of such a vast offering highlights the theme of Corporate Worship and Unity, demonstrating the transformative power of a nation united in devotion, seeking God together, and fostering deep spiritual unity among His people, as seen in the subsequent joy and peace (2 Chronicles 15:15).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler masterfully employs several literary devices to enhance the impact and theological significance of this verse. Numerology is prominently featured, particularly through the repeated use of the number "seven" (seven hundred, seven thousand). This number, frequently associated with completeness, perfection, and divine covenant in biblical thought, emphasizes the thoroughness, wholeheartedness, and sacred nature of the people's dedication. The sheer magnitude of the offering – "seven hundred oxen and seven thousand sheep" – also functions as Hyperbole or Exaggeration, not necessarily implying a precise literal count, but rather conveying the overwhelming abundance, generosity, and extraordinary scale of the offering. This highlights the people's profound gratitude and the exceptional nature of their commitment. Furthermore, the act of offering the "spoil" itself is highly Symbolic, representing the consecration of their victory and newfound prosperity to the God who granted it. This act visually acknowledges His absolute sovereignty, their dependence on Him, and their renewed covenant fidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The grand offering in 2 Chronicles 15:11 serves as a powerful theological statement about the nature of true worship and covenant faithfulness. It profoundly demonstrates that genuine spiritual revival is invariably accompanied by tangible, often sacrificial, expressions of gratitude and renewed commitment. The people's lavish generosity, drawn directly from the spoils of God's miraculous deliverance, underscores the principle that our response to divine grace should be proportionate to the blessings received. This act of corporate worship reinforces the enduring biblical truth that national prosperity, security, and well-being are intrinsically linked to national obedience and a wholehearted pursuit of God. It vividly illustrates the reciprocal nature of the covenant relationship: God's faithfulness in granting victory is met by the people's faithfulness in offering their very best and renewing their vows. This reciprocal dynamic is a cornerstone of Old Testament theology, emphasizing that God honors those who honor Him.
REFLECTION AND APPLICATION
The profound act of worship in 2 Chronicles 15:11 offers timeless and deeply relevant lessons for believers today. Just as Judah responded to God's miraculous deliverance with an abundant offering, we too are called to cultivate a heart of profound and generous thanksgiving for the countless blessings, deliverances, and provisions we experience in our lives. Our gratitude should extend beyond mere verbal expressions, manifesting in tangible acts of devotion, selfless service, and sacrificial giving that truly reflect the immeasurable depth of God's grace towards us. This verse also serves as a powerful reminder for us to regularly examine and reaffirm our personal and corporate commitment to God. Are we living in faithful obedience to His covenant principles? Are we actively seeking Him with all our heart and soul, especially after experiencing His goodness, faithfulness, and intervention in our circumstances? Like the people of Judah, we have the opportunity to consciously and publicly reaffirm our dedication, offering our very best—our time, talents, resources, and indeed, our whole lives—to the One who has given us everything through Christ. True worship, as exemplified here, is not merely ritualistic or obligatory, but a heartfelt, generous, and comprehensive response to a faithful and benevolent God.
Questions for Reflection
FAQ
What was the primary purpose of offering such a large number of animals from the "spoil"?
Answer: The primary purpose of this massive offering was multifaceted. It was, first and foremost, an act of profound thanksgiving to the LORD for His miraculous deliverance over the Cushite army, a public acknowledgment that the victory and the resulting wealth were entirely His doing. Secondly, it served as a tangible expression of the nation's renewed commitment to God's covenant, a sign of their repentance from past idolatry, and a demonstration of their wholehearted devotion to Him alone. The sheer scale and symbolic numbers (seven hundred oxen, seven thousand sheep) underscored the sincerity and completeness of their dedication, signifying a national turning back to God in a comprehensive and unreserved manner. This act paved the way for the formal and joyful covenant renewal described immediately after in 2 Chronicles 15:12-15.
Does this verse imply that God requires large, material offerings for His favor?
Answer: While this verse records a grand material offering, it is crucial to understand its context and the underlying spiritual principle. The emphasis is not on the size of the offering as a prerequisite for God's favor, but rather on the heart behind it—a heart overflowing with gratitude, renewed commitment, and obedience. God had already granted them victory before this offering was made. The offering was a response to His goodness and faithfulness, not a means to earn it. The prophet Azariah's message to Asa in 2 Chronicles 15:2 clearly confirms this: "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." The material offering was a visible manifestation of an internal spiritual reality—a renewed desire to seek and honor God. The New Testament similarly emphasizes that God desires a cheerful giver and a willing heart more than the quantity of the gift (e.g., 2 Corinthians 9:7), and that the ultimate sacrifice is one of self (Romans 12:1).
CHRIST-CENTERED FULFILLMENT
The lavish offering of seven hundred oxen and seven thousand sheep in 2 Chronicles 15:11, while a powerful expression of Old Covenant worship and national gratitude, ultimately points forward to the infinitely greater and perfect sacrifice of Jesus Christ. The blood of these animals, though temporarily covering sin and symbolizing renewed covenant, could never truly take away sin or perfect the worshiper (Hebrews 10:4). Instead, these numerous sacrifices foreshadowed the ultimate Lamb of God who takes away the sin of the world, whose single, perfect, and once-for-all sacrifice on the cross inaugurated a new and eternal covenant, securing eternal redemption for all who believe (Hebrews 9:11-14). Just as Judah offered the spoils of their physical victory, believers today, having received the spiritual victory Christ secured over sin, death, and the devil (1 Corinthians 15:57), are called to offer themselves as living sacrifices, holy and pleasing to God (Romans 12:1). Our "spoil" is the new life, complete forgiveness, and eternal hope we have received through Him, prompting a wholehearted dedication that far surpasses any animal offering, culminating in worship that is "in spirit and truth" (John 4:24), a worship made possible only by the perfect sacrifice of Christ.