TRV
Study This Verse
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.
Continue studying 2 Chronicles 15:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
2 Chronicles 15:13 articulates a severe and non-negotiable stipulation of the covenant renewed under King Asa's reign, declaring that any individual, regardless of social standing, age, or gender, who refused to diligently seek the LORD God of Israel, was to be put to death. This decree underscores the absolute commitment demanded by God within the theocratic kingdom of Judah, emphasizing the gravity of covenant fidelity and the dire consequences of apostasy in a society where divine laws functioned as civil statutes.
CONTEXT
Literary Context: This verse is deeply embedded within the narrative of King Asa's spiritual reforms, a pivotal period in Judah's history. Following a miraculous divine intervention that granted Asa victory over the vast Cushite army in 2 Chronicles 14, the prophet Azariah, son of Oded, delivered a potent message of encouragement and warning to Asa and the people of Judah and Benjamin. This prophecy, found in 2 Chronicles 15:1-7, assured them that "the LORD is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you." Inspired by this divine word, Asa launched a zealous campaign to eradicate idolatry, removing abominable idols, restoring the altar of the LORD, and gathering the people from all Judah, Benjamin, and even defectors from Ephraim and Manasseh. The culmination of this spiritual revival was a solemn covenant entered into by the people, pledging to "seek the LORD God of their fathers with all their heart and with all their soul" (2 Chronicles 15:12). Verse 13 then serves as the absolute enforcement clause of this renewed covenant, highlighting the extreme seriousness of their collective commitment. The chapter concludes with the positive outcomes of this national repentance, including a period of peace and prosperity for the kingdom.
Historical & Cultural Context: King Asa's reign (approximately 911-870 BC) over Judah was characterized by ongoing spiritual tension between fidelity to Yahweh and the pervasive influence of surrounding pagan cults. As a theocratic nation, Israel understood Yahweh as its ultimate King, and the Mosaic Law served as its foundational constitution and civil code. In this unique socio-political structure, breaking covenant with God, particularly through idolatry or apostasy, was not merely a religious transgression but an act of high treason against the divine sovereign. The death penalty for idolatry was a well-established principle within the Mosaic Law, clearly stipulated in passages such as Deuteronomy 13:6-11 and Deuteronomy 17:2-7. Therefore, Asa's decree, while severe, was not an innovation but a rigorous re-application and enforcement of existing covenant stipulations. It reflected a renewed, zealous commitment to national purity and the exclusive worship of Yahweh at a time when such devotion was frequently compromised by syncretism and spiritual apathy. This context underscores the unique nature of Israel's covenant relationship with God as a chosen nation.
Key Themes: The central theme permeating 2 Chronicles 15 and profoundly highlighted in verse 13 is Covenant Fidelity and its Enforcement. The verse emphasizes the absolute and exclusive nature of the covenant between God and Israel, where wholehearted devotion and worship of Yahweh were non-negotiable. It powerfully illustrates the Zeal for God's Purity exemplified by King Asa, who understood that the nation's well-being and security were intrinsically linked to its spiritual obedience and adherence to God's commands. The severe penalty for "not seeking the LORD" underscores the Gravity of Apostasy and idolatry, which were considered acts of rebellion against the divine King and a direct assault on the covenant relationship. This reflects God's inherent holiness and His demand for exclusive worship, as He is explicitly described as a "jealous God" in Exodus 34:14. Finally, the inclusive phrase "whether small or great, whether man or woman" highlights the Universality of the Mandate, signifying that no one within the covenant community was exempt from its demands, regardless of social status, age, or gender, thereby reinforcing the principle that all are equally accountable before God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its absolute and uncompromising message. Parallelism is prominently featured in the phrases "whether small or great" and "whether man or woman." These parallel structures function as a form of Merism, encompassing all possible categories and thereby emphasizing the comprehensive and universal scope of the decree, highlighting that absolutely no one is exempt from the covenant's demands or its consequences. This Antithetical Parallelism ("small or great," "man or woman") further underscores the absolute nature of the law by presenting contrasting pairs that collectively represent the entirety of the population. The language itself functions as a Legal Decree or Covenant Stipulation, characteristic of ancient covenant documents, which clearly and concisely state the offense and its severe penalty. The starkness of the prescribed consequence, "should be put to death," serves as a form of Strong Language or Emphatic Statement, designed to underscore the absolute gravity of apostasy and unfaithfulness in the eyes of God and the covenant community, reinforcing the non-negotiable demand for exclusive worship and unwavering fidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 15:13 profoundly illustrates the seriousness and exclusivity of the covenant relationship with God in the Old Testament. It reveals God's absolute demand for exclusive worship and wholehearted devotion from His chosen people. In a theocratic kingdom, where God was the ultimate King and sovereign, apostasy was not merely a religious transgression but an act of high treason against the divine ruler, warranting the most severe penalty. This reflects God's inherent holiness, His unyielding jealousy for His glory, and His unwavering commitment to maintaining the spiritual purity and distinctiveness of the community through whom His redemptive plan for humanity would unfold. While the literal death penalty for apostasy is specific to the Old Covenant's civil law for the nation of Israel, the underlying theological principle of the profound gravity of spiritual unfaithfulness and the timeless call for complete and undivided devotion to God remains universally applicable to all who claim to follow Him.
REFLECTION AND APPLICATION
While the literal death penalty for not seeking God, as a civil statute, is not applicable to believers under the New Covenant, the profound spiritual principles embedded in 2 Chronicles 15:13 resonate deeply with our call to discipleship today. This verse serves as a stark and powerful reminder of the absolute importance of our devotion and allegiance to God. Just as God demanded exclusive worship from ancient Israel, He still calls us to put Him first in our lives, to seek His kingdom and righteousness above all else. Our "seeking the LORD" is not a passive or occasional activity but an active, continuous, and wholehearted pursuit of His presence, His will, and His glory through consistent prayer, diligent study of His Word, unwavering obedience, and loving service to others. The severity of the Old Testament consequence for spiritual apathy or rebellion should impress upon us the immense gravity of spiritual indifference in our own lives. Turning away from God, even subtly through neglect or misplaced affections, can lead to spiritual barrenness, a loss of joy, and a diminished witness. We are called to regularly examine our hearts, identify and purge any "idols"—anything that consumes our time, affection, or energy more than God—and commit ourselves anew to a life of fervent, unwavering, and undivided devotion to the one true God.
Questions for Reflection
FAQ
Was this law truly implemented in ancient Israel, and was it considered just by divine standards?
Answer: Yes, the Mosaic Law, which served as the foundational civil and religious code for Israel, explicitly prescribed the death penalty for idolatry and apostasy (e.g., Deuteronomy 17:2-7). In a unique theocratic kingdom where God was the direct sovereign, apostasy was viewed not merely as a religious transgression but as an act of high treason against the divine King. The implementation of such a severe law was intended to underscore the absolute gravity of breaking covenant with the living God and to preserve the spiritual purity and distinctiveness of the nation chosen to bear His name and facilitate His redemptive plan for humanity. From a divine perspective, it was just because it upheld God's absolute sovereignty, His holiness, and the sanctity of the covenant He initiated with His people. While challenging for modern sensibilities, it reflects a unique period in salvation history where God directly governed a nation to set it apart for His sacred purposes.
Does this verse, particularly its literal death penalty, apply to Christians today?
Answer: The literal death penalty for not seeking God, as a civil law for the nation of Israel, does not apply to believers under the New Covenant. The Old Covenant's civil and ceremonial laws, given specifically to ancient Israel, found their ultimate fulfillment in Jesus Christ. However, the profound underlying principle of wholehearted devotion to God and the seriousness of spiritual apostasy remains profoundly relevant and timeless. Under the New Covenant, the call to "seek the LORD" is transformed into a call to seek God through faith in Christ, to live by His Spirit, and to pursue righteousness and holiness. While physical death is not the direct civil consequence for unfaithfulness, turning away from God can lead to spiritual death, separation from His life-giving presence, and profound spiritual consequences, as solemnly warned in passages like Hebrews 6:4-6 and Hebrews 10:26-31. Christians are called to an even deeper, Spirit-empowered devotion, understanding that in Christ, we have been given the perfect means and enabling grace to truly seek God with all our heart, soul, mind, and strength.
CHRIST-CENTERED FULFILLMENT
2 Chronicles 15:13, with its severe decree against those who would not diligently seek the LORD, powerfully foreshadows the absolute demand for exclusive devotion that finds its ultimate and redemptive fulfillment in Jesus Christ. In the Old Covenant, the penalty for rejecting the LORD was physical death, a stark and terrifying reminder of the absolute gravity of sin and the unyielding holiness of God. This strict law underscored humanity's inherent inability to perfectly fulfill God's righteous demands and highlighted the need for a perfect mediator. However, in the New Covenant, Jesus Christ perfectly fulfilled the Law and became both the ultimate "Seeker" of the Father's will and the one through whom God is truly "Sought." He perfectly lived a life of seeking the Father's will and glory (John 5:30), and through His atoning sacrifice on the cross, He took upon Himself the "death" that sin demands, becoming the Lamb of God who takes away the sin of the world. Now, the call to "seek the LORD" is profoundly transformed: we are called to seek God through faith in Christ, who is Himself "the way, the truth, and the life" (John 14:6), and the only path to the Father. The "death" for not seeking God is no longer a physical execution by human hands, but eternal spiritual separation from God's life-giving presence, often referred to as the "second death" in the New Testament (Revelation 20:14-15). Yet, through Christ's perfect work, we are offered reconciliation, forgiveness, and the glorious ability to truly "seek first the kingdom of God and His righteousness" (Matthew 6:33), empowered by the indwelling Holy Spirit who enables us to live a life of genuine devotion (Romans 8:9-11). Thus, the terrifying demand of 2 Chronicles 15:13 ultimately points to the profound grace, perfect provision, and transformative power found in our Lord Jesus Christ, who enables us to truly seek and find God with a whole heart.