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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 15:14 powerfully depicts a profound moment of national spiritual renewal in Judah under King Asa's righteous leadership. The verse vividly captures the fervent, public, and unanimous commitment of the people as they solemnly swore allegiance to the Lord. This act was accompanied by a cacophony of voices, shouts, trumpets, and cornets, all expressing their renewed covenant with God. This decisive turning point marked a return to wholehearted devotion after a period of spiritual decline and idolatry, setting the stage for divine blessing and peace.
CONTEXT
Literary Context: This verse is strategically placed within the narrative of King Asa's extensive religious reforms, which were significantly catalyzed by the prophetic message of Azariah son of Oded, detailed in 2 Chronicles 15:1-7. Azariah's encouragement to "be strong and not let your hands be weak, for your work shall be rewarded" directly spurred Asa to intensify his efforts to eradicate idolatry and restore the true worship of Yahweh throughout Judah. The immediate preceding verses, specifically 2 Chronicles 15:12-13, describe the people entering into a binding covenant to "seek the LORD God of Israel with all their heart and with all their soul," even enacting severe penalties for non-compliance. Therefore, 2 Chronicles 15:14 serves as the climactic and public culmination of this covenant, showcasing the people's enthusiastic and unanimous response to both Asa's godly leadership and the divine call. It directly precedes and sets the stage for the Lord's subsequent blessing of rest and peace, as recorded in 2 Chronicles 15:15.
Historical & Cultural Context: King Asa's reign over Judah (c. 913-873 BC) was a period marked by initial peace and significant religious reform, yet it also contended with the deeply entrenched idolatrous practices inherited from previous rulers. The grand assembly described in 2 Chronicles 15:10 convened in Jerusalem during the third month of Asa's fifteenth year. This convocation was not limited to Judah and Benjamin but notably attracted a substantial number of people from the northern tribes of Ephraim, Manasseh, and Simeon, who had migrated south due to the evident blessing of the Lord upon Asa's kingdom. In ancient Israel, public oaths and covenant renewals held profound societal and spiritual significance. These acts echoed foundational moments like the covenant at Sinai (Exodus 24) and subsequent renewals, such as those under Joshua at Shechem (Joshua 24) or King Josiah (2 Kings 23). Such public declarations were binding, communal affirmations of national identity and allegiance to Yahweh, often accompanied by specific rituals, sacrifices, and widespread acclamations to underscore their gravity, sincerity, and widespread participation.
Key Themes: The central theme vividly portrayed in 2 Chronicles 15:14 is Solemn Covenant and Wholehearted Commitment. The act of "swearing unto the LORD" signifies a profound, binding re-establishment of the nation's relationship with God, moving beyond mere external religious reform to an internal, sincere, and total dedication. This commitment is explicitly qualified in 2 Chronicles 15:12 as being "with all their heart and with all their soul," echoing the core requirement of the Mosaic Law to love God with one's entire being, as articulated in Deuteronomy 6:5. Another prominent theme is Public and Enthusiastic Devotion. The descriptions "with a loud voice," "with shouting," and the use of "trumpets, and with cornets" powerfully convey the overwhelming enthusiasm, unanimity, and unreserved nature of the people's dedication. This was not a quiet, private affair but a vibrant, communal expression of faith, demonstrating deep conviction, joy, and a decisive break with past idolatry. Finally, the verse powerfully illustrates National Revival, showcasing how godly leadership, coupled with divine prophetic encouragement, can inspire a collective turning from apostasy back to the Lord, leading directly to the promised divine blessing and peace described in 2 Chronicles 15:15.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey the intensity and profound significance of this national event. Auditory Imagery is paramount, with the accumulation of descriptors like "loud voice," "shouting," "trumpets," and "cornets." This piling up of distinct sounds creates a vivid, almost overwhelming, sensory experience for the reader, underscoring the unanimity and fervent enthusiasm of the people. This technique also borders on Hyperbole, as the sheer volume and variety of sound suggest an extraordinary, almost unparalleled, outburst of devotion. The use of Symbolism is also prominent; the trumpets and cornets are not merely musical instruments but powerful symbols. The priestly trumpets (chatzozterah) symbolize the formal, sacred, and divinely sanctioned nature of the covenant, while the shofars (shofar) symbolize a joyous, widespread proclamation, a call to assembly, and perhaps even a spiritual declaration of war against idolatry. Implicitly, there is also a strong element of Contrast with the previous state of affairs: the silent, hidden, or illicit idolatrous practices are now dramatically replaced by a loud, public, and joyful declaration of fidelity to the one true God, marking a profound and transformative shift in the nation's spiritual landscape.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal moment in 2 Chronicles 15:14 powerfully illustrates the biblical principle of covenant renewal and the call to wholehearted devotion. God consistently desires a relationship with His people marked by sincere, exclusive commitment, not mere outward observance or syncretistic practices. The public, enthusiastic nature of this oath reflects a true turning of the heart, a collective repentance that transcends individual piety to encompass the entire nation. This act of swearing to the Lord with such fervor is a testament to the transformative power of divine truth and godly leadership, demonstrating that when a people genuinely seek God, He responds with blessing, peace, and rest. It highlights that true worship is not a passive activity but an active, often exuberant, declaration of allegiance and love for God, involving the totality of one's being and community. It underscores the importance of a decisive break with past sins and a joyful embrace of God's commands.
REFLECTION AND APPLICATION
The vibrant scene in 2 Chronicles 15:14 offers a compelling model for believers today, both individually and corporately. It serves as a powerful reminder that our commitment to God should be wholehearted, characterized by sincerity and unreserved devotion, rather than being half-hearted or lukewarm. Just as the people of Judah publicly and enthusiastically renewed their covenant, we are called to a vibrant, unreserved expression of our faith in Jesus Christ. This encompasses not only personal devotion in our quiet times but also a willingness to participate joyfully and publicly in corporate worship, celebrating God's goodness and declaring His sovereignty with conviction. The passage challenges us to examine the depth of our own commitment: Is our faith merely a private affair, or does it manifest in a "loud voice" of praise and dedication within our communities, influencing those around us? It underscores the importance of actively pursuing spiritual revival, both personally through prayer and repentance, and corporately within our churches, inspired by biblical truth and led by the Holy Spirit to wholeheartedly follow God.
Questions for Reflection
FAQ
Why was this public oath so important for the people of Judah?
Answer: This public oath was critically important because it marked a decisive national turning point away from widespread idolatry and back to the exclusive worship of Yahweh. After a period of spiritual decline and syncretism, the oath in 2 Chronicles 15:14 was a formal, collective, and binding re-establishment of their covenant relationship with God. It wasn't just a private decision but a communal declaration, signifying a unified national commitment to seek the Lord "with all their heart and with all their soul" (2 Chronicles 15:12). This public nature ensured accountability, demonstrated a clear and visible break with the past, and served as a powerful witness to surrounding nations. It ultimately led to divine blessing and a period of peace for the nation (2 Chronicles 15:15).
What is the difference between "trumpets" and "cornets" and why were both used?
Answer: In the King James Version, "trumpets" refers to the chatzozterah (H2689), which were long, straight silver trumpets primarily used by priests for ceremonial and cultic purposes in the temple. They signaled assembly, announced offerings, and accompanied sacred rituals, emphasizing solemnity and divine presence. "Cornets" refers to the shofar (H7782), the ram's horn, a more ancient and primal instrument with a powerful, often piercing sound. The shofar was used for a wider range of purposes: to sound alarms, call people to war or assembly, proclaim a new king, or mark joyous celebrations and new beginnings (like the Jubilee year). The use of both instruments in 2 Chronicles 15:14 is highly significant. The chatzozterah underscored the solemnity, sacredness, and formal nature of the covenant renewal, linking it to the temple and priestly authority. The shofar added an element of joyous, widespread proclamation, a national cry of unity, and perhaps even a spiritual "battle cry" against idolatry. Their combined sound created a powerful, multi-layered auditory expression of the nation's profound commitment, joy, and the magnitude of their rededication.
CHRIST-CENTERED FULFILLMENT
The fervent oath of 2 Chronicles 15:14, with its "loud voice, and with shouting, and with trumpets, and with cornets," powerfully foreshadows the ultimate and perfect covenant fulfillment found in Jesus Christ. While the Old Covenant required a renewed human effort to commit to God, often failing due to human weakness and sin, the New Covenant established by Christ is founded on His perfect, once-for-all sacrifice and sustained by the indwelling Holy Spirit. Our "swearing unto the LORD" is no longer a mere human promise, but a Spirit-empowered confession of Jesus as Lord, where every knee bows and every tongue confesses His name to the glory of God the Father (Philippians 2:11). The "loud voice" and "shouting" of Judah's zealous commitment find their spiritual echo in the unreserved praise and worship of believers who have been redeemed by the Lamb of God, who takes away the sin of the world. The ceremonial trumpets and celebratory cornets point to the joyous proclamation of the gospel, the spiritual "trumpet call" that gathers God's people from every nation into His kingdom, and the eternal celebration of our salvation in Christ. He is the mediator of a better covenant, which was established on better promises, enabling us to offer ourselves as living sacrifices, holy and pleasing to God, not out of obligation or fear, but out of grateful love for His saving work. Our worship, empowered by the Spirit, becomes the truest "loud voice" and "shouting" of a people wholly devoted to their King, Jesus Christ, who has secured our eternal peace and rest.