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 15:19 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
Second Chronicles 15:19 succinctly records a significant period of national tranquility and divine blessing for the kingdom of Judah under King Asa. This verse marks the culmination of a profound spiritual revival and renewed covenant commitment, highlighting God's faithfulness in granting security and stability. It underscores that this peace, lasting for approximately two decades, was a direct consequence of the nation's obedience and Asa's early righteous leadership, while subtly foreshadowing the conditional nature of such blessings by specifying its temporal limit.
CONTEXT
Literary Context: This verse functions as a powerful concluding statement to a remarkable era of spiritual reformation and divine favor during King Asa's early reign. It is positioned after a series of pivotal events that demonstrate the direct correlation between Judah's obedience and God's blessing. Preceding this verse, the narrative details Asa's initial, zealous reforms to purge widespread idolatry and promote exclusive worship of Yahweh, as outlined in 2 Chronicles 14:1-5. This is followed by God's miraculous intervention, granting Judah an overwhelming victory over the massive Cushite army, a triumph explicitly attributed to their reliance on the Lord, as recounted in 2 Chronicles 14:9-15. Most significantly, the prophetic message of Azariah son of Oded in 2 Chronicles 15:1-7 spurred Asa and all Judah to enter into a solemn covenant to seek the Lord wholeheartedly, resulting in great joy and a period of profound peace described in 2 Chronicles 15:8-15. Verse 19 thus summarizes the blessed outcome of this corporate obedience, setting a stark contrast with the narrative shift in 2 Chronicles 16, where Asa's faith falters, leading to renewed conflict.
Historical & Cultural Context: King Asa reigned over the Southern Kingdom of Judah during the turbulent divided monarchy period, approximately 913-873 BC. His early reign was distinguished by a fervent commitment to reverse the pervasive religious apostasy and syncretism that had afflicted Judah, largely inherited from previous rulers. The systematic removal of foreign altars, sacred pillars, and Asherah poles, as well as the restoration of proper Yahweh worship, represented a radical act of spiritual purification within a culture frequently tempted by pagan practices. In the broader ancient Near Eastern context, national peace was a highly coveted and often elusive state, universally interpreted as a clear sign of divine favor and a foundational prerequisite for prosperity, stability, and national flourishing. Constant warfare, border skirmishes, and internal strife were endemic, making a sustained period of "no war" an exceptional and divinely orchestrated blessing. The precise temporal marker, "unto the five and thirtieth year," is crucial, as it provides a historical anchor for this peace, reminding both the original audience and contemporary readers that even divinely granted blessings are often contingent upon sustained faithfulness and have a defined temporal scope.
Key Themes: This verse powerfully reinforces several core theological and narrative themes central to the Chronicler's message. Foremost is the theme of Divine Blessing for Obedience; God's favor, tangibly manifested as national peace and security, is directly linked to the people's and their king's wholehearted commitment to seeking Him. This aligns perfectly with the Deuteronomic theology of blessings and curses, where obedience leads to prosperity and disobedience to hardship, as articulated in Deuteronomy 28:1-14. Second, Peace as a Consequence of Seeking God highlights that true shalom—a comprehensive well-being encompassing security, prosperity, and spiritual wholeness—is a divine gift bestowed upon a righteous nation. The absence of war is presented not merely as a political outcome but as a profound spiritual one. Third, the verse subtly introduces the Conditional Nature of Blessings and the paramount importance of sustained faithfulness. The phrase "unto the five and thirtieth year" serves as a narrative foreshadowing, hinting at a later period in Asa's reign where his faith wavers, leading to renewed conflict and trouble, as vividly depicted in 2 Chronicles 16:7-10. This underscores the Chronicler's consistent theological message that while God's faithfulness is unwavering, human faithfulness must be continually renewed and maintained.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several significant literary devices. Foreshadowing is prominently featured in the phrase "unto the five and thirtieth year," subtly hinting that this period of profound peace is not permanent and will eventually end. This prepares the reader for Asa's later spiritual failures and the subsequent return of conflict detailed in 2 Chronicles 16. There is also an implicit Juxtaposition between the blessed peace described in this verse and the subsequent conflicts and troubles that arise when Asa deviates from his earlier faithfulness and relies on human alliances. Furthermore, the verse functions as a concise yet powerful Theological Statement, summarizing the Chronicler's overarching message that divine blessing, particularly national security and prosperity, is a direct and tangible result of obedience and wholehearted seeking of the Lord. It serves as a concluding flourish to the narrative of Asa's early, faithful, and successful reign.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 15:19 stands as a powerful testament to God's covenant faithfulness and the tangible blessings that flow from national and individual obedience. It vividly illustrates the profound biblical principle that when a people, led by a righteous king, wholeheartedly seek the Lord and purge themselves of idolatry, God responds with comprehensive peace and protection. This peace, or shalom, is not merely the absence of conflict but a holistic state of well-being, prosperity, and divine favor, encompassing security and spiritual flourishing. However, the verse's specific temporal limitation—"unto the five and thirtieth year"—also highlights the conditional nature of these blessings within the Old Covenant framework. It serves as a stark reminder that while God is always faithful to His promises, human faithfulness can waver, and sustained blessings often require sustained commitment. This serves as a cautionary note, emphasizing the ongoing need for vigilance, repentance, and dependence on God to maintain a state of peace and blessing.
REFLECTION AND APPLICATION
The profound peace experienced by Judah under King Asa, as described in 2 Chronicles 15:19, offers a compelling and enduring model for individuals, families, and communities today. This period of tranquility was not a matter of chance or political maneuvering, but a direct and divine consequence of a deliberate, collective turning to God and a radical removal of spiritual idols. For contemporary believers, this narrative powerfully suggests that true and lasting peace—whether internal tranquility amidst life's inevitable storms, harmony in our relationships, or stability in our communities—often begins with prioritizing our relationship with God above all else. When we diligently seek Him, obey His commands, and courageously purge the "idols" from our lives (anything that usurps God's rightful place of worship and trust), we open ourselves to His divine shalom. However, Asa's later trajectory, which saw the return of conflict, serves as a crucial and sobering reminder: the maintenance of peace and blessing requires sustained faithfulness, not complacency. We must continually rely on God, lest we, like Asa, turn to human strategies and lose the comprehensive peace that only God can provide. The challenge for us is not merely to initiate a season of seeking God, but to persevere in it with unwavering devotion.
Questions for Reflection
FAQ
Why is "more" in brackets in the KJV text of 2 Chronicles 15:19?
Answer: The brackets around "[more]" in the King James Version text indicate that this word is an interpretive addition by the KJV translators. It is not present in the original Hebrew text, which literally reads וּמִלְחָמָה לֹא הָיְתָה ("and war not was"). The translators included "more" for clarity and to enhance the flow of the English sentence, emphasizing that the period of war had ceased, thereby implying a previous state of conflict. This practice was common in the KJV to aid readability and understanding for its English audience, making explicit what was implicit in the Hebrew.
What happened after the five and thirtieth year of Asa's reign?
Answer: Following this remarkable period of peace, King Asa's faith began to falter significantly. In his thirty-sixth year, King Baasha of Israel came against Judah, fortifying Ramah. Instead of relying on the Lord as he had previously done for his miraculous victory over the Cushites, Asa made a strategic alliance with Ben-Hadad, king of Aram (Syria), bribing him with treasures from the temple and his own palace to attack Baasha. This act of relying on human strength and alliances rather than God's power brought a stern rebuke from the prophet Hanani, who reminded Asa of God's faithfulness in the past and warned him of the consequences of his lack of trust. Asa reacted poorly to this divine correction, imprisoning Hanani and oppressing some of the people. This marked a profound turning point in his reign, leading to a period of continued conflict and trouble, as meticulously detailed in 2 Chronicles 16:1-10.
Does God always grant peace for obedience, as seen in Asa's reign?
Answer: While 2 Chronicles 15:19 clearly demonstrates a direct correlation between Judah's corporate obedience and a tangible period of national peace and security, the concept of "peace" in the Bible is multifaceted. In the Old Testament, particularly in historical narratives like Chronicles, national prosperity and the absence of external conflict are often presented as tangible blessings for corporate obedience to the covenant. However, this does not mean that individual believers will always be free from tribulation or external struggles in their personal lives. Jesus Himself explicitly stated, "In the world you will have tribulation; but be of good cheer, I have overcome the world" (John 16:33). True, enduring peace for the believer is ultimately an internal, spiritual peace with God, found through faith in Christ, which can exist and even flourish amidst outward difficulties and suffering (Romans 5:1). This peace is a gift of reconciliation and a state of inner tranquility that transcends external circumstances.
CHRIST-CENTERED FULFILLMENT
The temporary and conditional peace experienced by Judah under King Asa, a peace contingent upon their obedience and Asa's faithfulness, beautifully foreshadows the eternal and unconditional peace offered through Jesus Christ. While Asa's reign provided a compelling glimpse of divine blessing for a people who sought God, it ultimately revealed the inherent limitations of human faithfulness and the temporary nature of earthly peace. The "no more war" of 2 Chronicles 15:19 eventually gave way to renewed conflict when Asa's heart turned from complete reliance on God. In stark contrast, Jesus is the ultimate "Prince of Peace" (Isaiah 9:6), who not only brings peace to us but is our peace. Through His perfect obedience and atoning sacrifice on the cross, He has definitively broken down the dividing wall of hostility, reconciling humanity to God and to one another (Ephesians 2:14-16). The peace He offers is not merely the absence of external conflict, but a profound spiritual shalom—a comprehensive wholeness, reconciliation, and tranquility of soul that transcends all understanding (Philippians 4:7). Unlike Asa's peace, which was limited by human frailty and conditional obedience, Christ's peace is an everlasting covenant, secured by His perfect obedience and eternal reign, ensuring that those who are in Him have true and lasting peace with God, regardless of the tribulations of this world (John 14:27). His peace is a finished work, available to all who believe, a peace that will culminate in the final eradication of all conflict in His eternal kingdom.