TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 15:8–19. His three-level outline is real structure in the source text, so it is rendered as structure.
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 15:17 provides a profound and nuanced evaluation of King Asa's reign, simultaneously highlighting his unwavering, wholehearted devotion to Yahweh while acknowledging the persistent challenge of deeply entrenched idolatrous practices within Israel. This verse encapsulates the tension between a leader's sincere and consistent commitment to God and the incomplete eradication of spiritual compromises within the nation, ultimately affirming God's gracious assessment that prioritizes the integrity and singular focus of the human heart in evaluating faithfulness.
Context
Literary Context
This verse functions as a pivotal summary and qualified commendation of King Asa's reign, particularly following a period of significant spiritual revival. Asa's initial reforms, detailed in 2 Chronicles 14:3-5, saw him remove foreign altars and Asherah poles. A miraculous victory over the Cushites (2 Chronicles 14:9-15) then prompted the prophet Azariah to deliver a powerful message of encouragement and warning (2 Chronicles 15:1-7), which inspired Asa and the people to renew their covenant with God (2 Chronicles 15:8-15). This covenant renewal led to further purges of idolatry, including the removal of his grandmother Maacah's detestable idol. Verse 17, therefore, serves as a concluding statement on Asa's overall faithfulness during this period of reform, providing a balanced perspective before the narrative shifts to his later failures and reliance on human alliances in 2 Chronicles 16.
Historical & Cultural Context
The "high places" (Hebrew: bamot) were elevated sites, often on hills or mounds, used for religious worship. While some may have served as legitimate places of Yahweh worship prior to the centralization of worship in Jerusalem (e.g., 1 Samuel 9:12-14), they increasingly became associated with syncretistic practices, blending Yahweh worship with Canaanite rituals, or were entirely dedicated to pagan deities. God's law explicitly commanded centralized worship at the Temple to prevent such spiritual corruption (Deuteronomy 12:5-14). Their persistence throughout Israel's history, even under reform-minded kings like Asa, indicates their deep cultural and religious entrenchment. These local shrines often appealed to popular traditions and convenience, representing a constant temptation to compromise the exclusive worship of Yahweh. Asa's inability to fully eradicate them underscores the profound challenge of spiritual cleansing in a society deeply influenced by paganism and resistant to complete obedience.
Key Themes
This verse encapsulates several crucial themes within the Chronicler's narrative. First, it highlights the theme of Incomplete Reform, demonstrating that even zealous and divinely-empowered efforts to purify worship can encounter deeply entrenched resistance and leave lingering areas of compromise. The "high places" symbolize these persistent spiritual blemishes that defy total eradication by human means alone. Second, the verse underscores the theme of Wholehearted Devotion, as Asa's "perfect heart" signifies a sincere, undivided, and unwavering commitment to God. This "perfection" denotes integrity and singular focus, distinguishing him from kings whose loyalty was divided or wavering, and it is a key criterion for divine favor in the Chronicler's theology, as seen in 2 Chronicles 16:9. Third, the verse offers profound insight into Divine Assessment, revealing that God looks beyond external imperfections or incomplete victories to the genuine disposition and fundamental direction of a leader's heart. While complete obedience is desired, God graciously acknowledges and commends true sincerity and consistent effort in faithfulness, as He did with David in 1 Kings 11:4.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to be high," refers to elevated sites or shrines used for religious worship. While the KJV uses the plural "high places," the underlying Hebrew root (H1116) is singular (bâmâh), denoting an elevation or height. In the context of Israelite worship, these sites, often on hills, became problematic because they were frequently associated with syncretistic practices, blending the worship of Yahweh with pagan rituals, or were entirely dedicated to foreign deities. Their continued presence represented a persistent spiritual compromise and a deviation from the centralized, pure worship commanded by God at the Temple in Jerusalem.
This word, from the root shâlam (meaning "to be complete" or "whole"), conveys a sense of completeness, wholeness, integrity, or being undivided in loyalty. When applied to the heart, as it is here concerning Asa, it signifies a sincere, unreserved, and unwavering devotion to God. It does not imply sinlessness or absolute perfection in action, but rather a fundamental commitment, a consistent desire to obey and please the Lord, and a singular focus on Yahweh, in contrast to those whose hearts were divided or inclined towards idolatry.
This common Hebrew word for "day" is used here in the plural ("all his days"), indicating the entire duration or span of Asa's life or reign. Its inclusion emphasizes the consistent and enduring nature of Asa's "perfect heart." It highlights that his devotion was not a fleeting moment or an occasional act, but a sustained orientation of his inner being throughout the majority of his time as king, particularly during the period of reform and faithfulness described in 2 Chronicles 14-15 and 2 Chronicles 15.
Verse Breakdown
"But the high places were not taken away out of Israel:"
This initial clause presents a significant qualification or limitation to King Asa's otherwise commendable reforms. Despite his earnest efforts to purify the land and the national covenant renewal, the local, often syncretistic, worship sites remained. This indicates the deep-seated nature of such idolatrous practices, perhaps due to popular attachment, the sheer number of sites, or the practical difficulty of enforcing a complete purge across the entire kingdom. It serves as a stark reminder that even significant spiritual revivals can leave lingering areas of compromise and resistance to full obedience.
"nevertheless the heart of Asa was perfect all his days."
This second clause offers a profound commendation that stands in stark contrast to the preceding critique. The conjunction "nevertheless" (אַךְ, 'akh) introduces a strong emphasis, highlighting that despite the failure concerning the high places, Asa's fundamental disposition, his core loyalty, and his inner commitment to God remained pure and undivided. "All his days" refers to the consistent orientation of his heart throughout his reign, particularly in his devotion to Yahweh, even if his later actions (e.g., relying on physicians over God, 2 Chronicles 16:12) showed specific lapses. This highlights God's gracious assessment, which values the sincere, underlying commitment of the heart above all else.
Literary Devices
The verse effectively employs Juxtaposition and Contrast to present a nuanced and balanced assessment of King Asa's reign. The opening clause, "But the high places were not taken away out of Israel," states a clear limitation or failure in his reforms, acknowledging the persistence of idolatry. This is immediately followed by the contrasting "nevertheless the heart of Asa was perfect all his days," which offers a powerful commendation of his inner integrity and consistent devotion. This literary technique highlights the complexity of human faithfulness, demonstrating that God's evaluation considers both outward actions and the inward disposition of the heart. The phrase also implies a form of Divine Commentary, as the inspired narrator offers a theological judgment on Asa's reign, balancing his successes with lingering imperfections, thereby guiding the reader's understanding of true piety.
Theological and Thematic Connections
This verse powerfully illustrates God's primary concern for the heart's disposition, even amidst imperfect obedience. While God unequivocally demands exclusive worship and the eradication of all idolatry, He graciously acknowledges and commends genuine, undivided devotion. The persistence of the "high places" serves as a poignant reminder of the ongoing struggle against sin and compromise, not only in society but also within the individual believer and the covenant community. It underscores that sanctification, both individual and corporate, is a progressive process, not a single event, and that deep-seated spiritual issues can be remarkably resistant to complete removal. Ultimately, this passage points to a God who discerns true sincerity and values a heart wholly committed to Him above all else, offering both a challenge to pursue complete obedience and comfort in His understanding of human frailty.
Reflection and Application
King Asa's story in 2 Chronicles 15:17 offers profound and enduring lessons for believers today. Just as Asa wrestled with the persistent "high places" in Israel, we too face areas in our lives—whether they are ingrained habits, subtle attitudes, or lingering idols—that resist complete transformation, even after significant spiritual renewals or commitments. This verse reminds us that true faith is not about achieving sinless perfection, but about cultivating a heart that is sincerely and wholly devoted to God. Our Heavenly Father, in His gracious assessment, looks beyond our outward imperfections and incomplete victories, valuing the genuine intent and unwavering commitment of our hearts. We are called to strive for this "perfect" or undivided devotion, continually seeking to align our will with His, knowing that the journey of sanctification is ongoing and requires persistent effort against the lingering "high places" in our own spiritual landscape. This calls for both diligent self-examination and humble reliance on God's grace.
Questions for Reflection
FAQ
What exactly were "high places" and why were they problematic?
"High places" (Hebrew: bamot) were elevated sites, often on hills or mounds, where altars were set up for religious worship. While some may have been used for legitimate worship of Yahweh in earlier periods (e.g., by Samuel, 1 Samuel 7:17), they became problematic primarily because they fostered syncretism—the blending of Yahweh worship with pagan practices—or were entirely dedicated to foreign deities like Baal or Asherah. God had commanded centralized worship at the Tabernacle and later the Temple in Jerusalem to ensure purity of worship and prevent idolatry (Deuteronomy 12:5-14). The high places represented a persistent deviation from this command, leading to spiritual compromise and the corruption of true faith. Their continued existence indicated a failure to fully obey God's command for exclusive worship.
Does "the heart of Asa was perfect" mean he was sinless?
No, "perfect" (Hebrew: shalem) in this context does not mean sinless perfection. Rather, it signifies completeness, integrity, or undivided loyalty. It describes a heart that is wholly devoted to God, sincere in its commitment, and consistently oriented towards Yahweh. Asa was not without flaws; later in his reign, he made errors, such as relying on the king of Aram instead of God (2 Chronicles 16:7-9) and failing to seek the Lord in his illness (2 Chronicles 16:12). However, the chronicler's assessment here emphasizes that his fundamental disposition, his core loyalty, and his overall life's direction were genuinely for God, setting him apart from many other kings whose hearts were divided or turned to idolatry. It speaks to the consistent, sincere orientation of his will toward God, despite specific failings.
Christ-Centered Fulfillment
King Asa's "perfect heart" in 2 Chronicles 15:17, while a profound commendation of his sincere devotion, ultimately points beyond him to the only truly perfect heart and life—that of Jesus Christ. Asa's inability to fully eradicate the "high places" highlights the persistent struggle against sin and idolatry that no human king or reform could ultimately overcome. The lingering presence of these spiritual compromises in Israel underscores humanity's inherent inability to achieve complete purity and perfect obedience through its own efforts. Only Christ, our perfect High Priest (Hebrews 4:15), lived a life of absolute and unwavering devotion to God, fulfilling all righteousness (Matthew 3:15). He is the one who completely disarmed the spiritual powers and authorities that held humanity captive to idolatry and sin, triumphing over them on the cross (Colossians 2:13-15). Through His atoning sacrifice, Christ removes the "high places" of our hearts, cleansing us from all unrighteousness and enabling us to worship God in spirit and truth (John 4:23-24). Our "perfect heart" before God is not earned by our own incomplete efforts, but is a gracious gift, as we are made the righteousness of God in Him (2 Corinthians 5:21), allowing us to approach God with sincere and undivided devotion, empowered by His Spirit to walk in newness of life (Romans 6:4).