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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 15:12 records a pivotal moment during King Asa's reign in Judah, where the people, profoundly moved by divine victory and prophetic exhortation, entered into a solemn covenant. This national commitment represented a profound spiritual revival, binding them collectively to diligently seek the LORD God of their ancestors with complete and undivided devotion, encompassing their entire being—intellect, will, emotions, and life force. It marked a significant turning point towards national faithfulness, leading to a subsequent period of peace and prosperity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its powerful message of national renewal and devotion. Covenant Language is central, as the act of "entering into a covenant" immediately signals a formal, binding agreement with profound theological and socio-political implications, echoing the foundational relationship between God and Israel established at Sinai. The phrase "with all their heart and with all their soul" is a prime example of Merism, a rhetorical device where two complementary parts (heart representing the inner, intellectual/emotional self; soul representing the vital, animate self) are used to represent a complete whole (the entirety of a person's being). This also functions as Emphasis or Intensification, reiterating the profound intensity and totality of their commitment, a concept deeply rooted in the Shema. The use of "the LORD God of their fathers" is a form of Appellation or Title, invoking the historical and ancestral relationship between God and His people, thereby reinforcing continuity, heritage, and the enduring nature of God's covenant faithfulness across generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
The covenant made in 2 Chronicles 15:12 stands as a powerful testament to the enduring biblical theme of covenant and the call to wholehearted devotion. It reflects the Old Testament emphasis on Israel's unique relationship with Yahweh, a relationship defined by mutual obligations and promises. This act of national renewal underscores the profound principle that human faithfulness is a necessary response to divine initiative and blessing. Just as God had acted powerfully on Judah's behalf, the people responded with a solemn commitment to seek Him diligently. This pursuit of God with "all their heart and with all their soul" is not merely an emotional sentiment but a holistic orientation of life, encompassing intellect, will, and action, which is the essence of true worship and obedience. It anticipates the prophetic call for a new covenant where God's law would be written on the heart, enabling a deeper, more intrinsic devotion that transcends mere external adherence.
REFLECTION AND APPLICATION
The profound commitment of Judah in 2 Chronicles 15:12 offers a timeless and challenging model for believers today. It calls us beyond superficial religiosity to a deep, intentional, and comprehensive dedication to God. Our faith is not merely a set of intellectual beliefs or a series of rituals but a living, active relationship that demands our entire being—our thoughts, emotions, desires, and actions. Just as the people of Judah actively sought the LORD in response to His faithfulness, so too are we called to diligently pursue Him through consistent prayer, diligent study of His Word, sincere worship, and unwavering obedience to His commands. This wholehearted seeking fosters profound spiritual vitality, both individually and corporately, and can lead to seasons of profound blessing, peace, and divine favor, reflecting God's faithfulness to those who draw near to Him with integrity and devotion. It reminds us that true spiritual revival, whether personal or communal, begins with a renewed, unreserved commitment of the heart and soul to the living God.
Questions for Reflection
FAQ
What is the significance of "God of their fathers" in this verse?
Answer: The phrase "God of their fathers" in 2 Chronicles 15:12 is deeply significant, emphasizing continuity and heritage. It connects the present generation's covenant with the historical covenant God made with Abraham, Isaac, and Jacob, and later renewed with Moses at Sinai. This appellation reminds the people of Yahweh's faithfulness across generations and their unique identity as His chosen people, distinct from the surrounding pagan nations. By invoking "the God of their fathers," they were reaffirming their allegiance to the one true God who had revealed Himself to their ancestors and had consistently acted on their behalf, solidifying their return to foundational Israelite faith and rejecting foreign deities and practices.
How does this covenant in Asa's time relate to the Mosaic Covenant?
Answer: The covenant made in Asa's time, as described in 2 Chronicles 15:12, is best understood as a renewal of the Mosaic Covenant, rather than a new, distinct covenant. The Mosaic Covenant, established at Mount Sinai (Exodus 19-24), laid out the fundamental laws and principles governing Israel's relationship with God. Throughout Israel's history, periods of spiritual decline often necessitated such renewals, where the people publicly reaffirmed their commitment to the terms of the Mosaic Law. Asa's covenant was a national rededication to the core tenets of that covenant—exclusive worship of Yahweh, obedience to His commands, and the rejection of idolatry—prompted by divine blessing and prophetic challenge. It served to restore the nation to its proper covenantal relationship with God, reminding them of the blessings for obedience and the curses for disobedience, as outlined in Deuteronomy 28.
CHRIST-CENTERED FULFILLMENT
The wholehearted seeking of the LORD God in 2 Chronicles 15:12 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The Old Testament covenants, including the Mosaic and its subsequent renewals, pointed forward to a greater, more perfect covenant. Jesus, as the mediator of the New Covenant (Hebrews 8:6), fulfills the law's demands and makes possible the very wholehearted devotion that the Old Testament commanded but humanity consistently failed to fully achieve. Through His atoning sacrifice and resurrection, Christ provides the means for true reconciliation with God, not merely through outward adherence to laws, but by transforming the heart and soul from within. The Spirit of God, given through Christ, enables believers to genuinely "seek the LORD" with a new heart and a new spirit (Ezekiel 36:26-27), fulfilling the prophetic promise of the law being written on their hearts (Jeremiah 31:33). Therefore, our ability to love God with all our heart, soul, mind, and strength (Mark 12:30) is a direct result of Christ's work, empowering us to live in the reality of the New Covenant, where seeking God is not a burdensome obligation but a joyful response to His saving grace and an outpouring of His indwelling Spirit.