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 15:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
It was a great happiness to Israel that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy had ceased under the second temple, and the canon of the Old Temple was completed (which was constantly read in their synagogues), they were pure from idolatry; for the scriptures are of all other the most sure word of prophecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible as by a counterfeit prophet. Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; this is the proper business of God's ministers, even with princes and the greatest men. The Spirit of God came upon the prophet (Ch2 15:1), both to instruct him what he should say and to enable him to say it with clearness and boldness.
I.He told them plainly upon what terms they stood with God.
Let them not think that, having obtained this victory, all was their own for ever; no, he must let them know they were upon their good behaviour. Let them do well, and it will be well with them, otherwise not. 1. The Lord is with you while you are with him. This is both a word of comfort, that those who keep close to God shall always have his presence with them, and also a word of caution: "He is with you, while you are with him, but no longer; you have now a signal token of his favourable presence with you, but the continuance of it depends upon your perseverance in the way of your duty." 2. "If you seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will, Seek you me in vain." See Heb 11:6. But, 3. "If you forsake him and his ordinances, he is not tied to you, but will certainly forsake you, and then you are undone, your present triumphs will be no security to you; woe to you when God departs."
II.He set before them the dangerous consequence of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and returning unto God. When Israel forsook their duty they were over-run with a deluge of atheism, impiety, irreligion, and all irregularity (Ch2 15:3), and were continually embarrassed with vexatious and destroying wars, foreign and domestic, Ch2 15:5, Ch2 15:6. But when their troubles drove them to God they found it not in vain to seek him, Ch2 15:4. But the question is, What time does this refer to? 1. Some think it looks as far back as the days of the Judges. A long season ago Israel was without the true God, for they worshipped false gods; it was a time of ignorance, for, though they had priests, they had no teaching priests, though they had elders, yet no law to any purpose, v. 3. These were sad times, when they were frequently oppressed by one enemy or other and grievously harassed by Moabites, Midianites, Ammonites, and other nations. They were vexed with all adversity (v. 6), yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us while we are with him. Whatsoever things of this kind were written aforetime were written for our admonition. 2. Others think it describes the state of the ten tribes (who were now properly called Israel) in the days of Asa. "Now, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity; they are without the true God," and no marvel when they were without teaching priests. Jeroboam's priests were not teachers, and thus they came to be without law. It is next to impossible that any thing of religion should be kept up without a preaching ministry. In those times there was no peace, Ch2 15:5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet, when they turned to God, he was entreated for them. Let Judah take notice of this; let their neighbours' harms be their warnings. Give no countenance to graven images for you see what mischiefs they produce. 3. Others think the whole passage may be read in the future tense, and that it looks forward: Hereafter Israel will be without the true God and a teaching priest, and they will be destroyed by one judgment after another till they return to God and seek him. See Hos 3:4.
III.Upon this he grounded his exhortation to prosecute the work of reformation with vigour (Ch2 15:7): Be strong, for your work shall be rewarded. Note,
1.God's work should be done with diligence and cheerfulness, but will not be done without resolution.
2.This should quicken us to the work of religion, that we shall be sure not to lose by it ultimately. It will not go unrewarded. How should it, when the work is its own reward?
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
We must press on and persevere in faith and virtue and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown. In the book of Chronicles [we read], “The Lord is with you so long as you also are with him; but if you forsake him, he will forsake you.”
When we have been baptized we are told, “Behold, you are made whole; sin no more lest a worse thing happen to you.” And again, “Don’t you know that you are a temple of God and that the Spirit of God dwells in you? If anyone profanes the temple of God, God shall destroy him.” And in another place, “The Lord is with you so long as you are with him: if you forsake him, he will also forsake you.” Where is the person, do you suppose, in whom as in a shrine and sanctuary the purity of Christ is permanent and in whose case the serenity of the temple is saddened by no cloud of sin? We cannot always have the same countenance, though the philosophers falsely boast that this was the experience of Socrates; how much less can our minds be always the same! As people have many facial expressions, so also do the feelings of their hearts vary. If it were possible for us to be always immersed in the waters of baptism, sins would fly over our heads and leave us untouched. The Holy Spirit would protect us. But the enemy assails us, and when conquered he does not depart but is ever lying in ambush, that he may secretly shoot the upright in heart.
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Summary
Following King Asa's decisive victory over the Ethiopian army, the prophet Azariah delivers a pivotal message that encapsulates a fundamental principle of the covenant relationship between God and His people. This verse articulates that divine presence, favor, and accessibility are directly contingent upon human faithfulness, earnest seeking, and continued allegiance to the LORD. Conversely, a deliberate turning away from God inevitably leads to the withdrawal of His active support and blessing, serving as both a profound encouragement for obedience and a sober warning against spiritual apostasy.
Context
Literary Context
This prophetic encounter immediately follows King Asa's remarkable military triumph over Zerah the Ethiopian, a victory detailed in 2 Chronicles 14:9-15. The preceding narrative highlights Asa's profound reliance on the LORD in the face of overwhelming odds, a faith that resulted in miraculous deliverance and immense spoils. Azariah's message in 2 Chronicles 15:2 functions as a divine interpretation of this recent success, reinforcing the principle that God's powerful intervention was a direct consequence of Asa's seeking Him. It serves as a pivotal turning point in the narrative, urging Asa and the nation not to become complacent in their success but to deepen their commitment, thereby setting the stage for Asa's subsequent sweeping reforms and national covenant renewal in 2 Chronicles 15:8-19.
Historical & Cultural Context
King Asa reigned over the southern kingdom of Judah during the divided monarchy (c. 913-873 BC), a period frequently characterized by spiritual compromise and widespread idolatry among both northern Israel and, at times, Judah. His reign followed those of his father Abijah and grandfather Rehoboam, both of whom experienced periods of unfaithfulness. The constant geopolitical threat from foreign powers like the Ethiopians (Cushites) underscored the paramount importance of military strength and, more critically, divine favor for national survival. Culturally, the concept of a conditional covenant, where blessings followed obedience and curses followed disobedience, was deeply ingrained in Israelite understanding, stemming directly from the Mosaic Law, particularly as articulated in Deuteronomy 28. Azariah's message, therefore, resonated powerfully with established theological frameworks, reminding the king and the people of their solemn covenant obligations to the LORD, the one true God of Israel.
Key Themes
The central theme articulated in this verse is the contingency of divine presence and favor upon human faithfulness. The verse clearly articulates an "if-then" covenantal structure: God's being "with you" is directly conditional on "ye be with him." This underscores the reciprocal nature of the relationship, where human agency in either seeking or forsaking God directly impacts the experience of His manifest presence and blessing. It also powerfully emphasizes the accessibility of God to those who genuinely seek Him, echoing promises found throughout scripture, such as in Jeremiah 29:13 and Deuteronomy 4:29. Conversely, the stark warning that God will "forsake" those who "forsake him" highlights the grave consequences of apostasy and deliberate turning away, a theme consistently woven through the historical books of the Old Testament, illustrating the divine justice that accompanies covenant infidelity.
Exposition and Analysis
Key Word Analysis
(hâyâh), "to be, become, come to pass." This is the proper name of the God of Israel, often rendered "Jehovah" or "Yahweh." It signifies the self-existent, eternal, and covenant-keeping God. In this verse, its use emphasizes that the conditional relationship is with the sovereign, personal God who has revealed Himself to Israel, not with a generic deity. His presence and actions are tied to His unique character and covenant promises.
A primitive root meaning "to tread or frequent; usually to follow (for pursuit or search); by implication, to seek or ask; specifically to worship." This verb implies a diligent, earnest, and intentional pursuit. It's not a casual glance or passive hope, but an active inquiry, a persistent searching, and often, a worshipful seeking. In a covenant context, it signifies a deliberate effort to align oneself with God's will, to understand His ways, and to obey His commands. It encompasses prayer, study of the law, and turning to God for guidance and help.
A primitive root meaning "to loosen, i.e. relinquish, permit, etc." This word denotes abandonment, desertion, or leaving behind. It describes a deliberate act of turning away from a previously held commitment, relationship, or allegiance. In this context, it signifies a conscious decision to disengage from the covenant relationship with God, to cease following His commands, or to turn to other gods or sources of security. It implies a breach of loyalty and a rejection of divine authority.
Verse Breakdown
"And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin;"
This clause establishes the setting and audience for Azariah's prophetic message. "He" refers to Azariah, the prophet, who is divinely commissioned to deliver this crucial word. The act of "going out to meet" Asa suggests a divinely orchestrated encounter, emphasizing the importance and directness of the message. The address to "Asa, and all Judah and Benjamin" underscores the national significance of the message, indicating that the principles apply not just to the king but to the entire covenant community under his leadership. The imperative "Hear ye me" emphasizes the urgency and importance of the divine word about to be delivered, calling for attentive reception.
"The LORD [is] with you, while ye be with him;"
This is the foundational conditional statement of the prophecy, establishing the principle of reciprocal relationship. It declares that God's active, manifest presence, His favor, protection, and blessing ("The LORD is with you") are directly contingent upon the people's faithfulness and allegiance to Him ("while ye be with him"). "Being with him" implies a posture of obedience to His commands, exclusive devotion, and rejection of idolatry and spiritual compromise, signifying a loyal and active participation in the covenant.
"and if ye seek him, he will be found of you;"
This provides a powerful assurance and encouragement, reiterating the accessibility and responsiveness of God. It promises that if the people, individually and corporately, earnestly and diligently "seek him" (as defined by dârash'), then God promises to reveal Himself, make Himself available, and respond to their pursuit. This speaks to divine responsiveness to genuine human endeavor and repentance, assuring that God is not distant but desires to be found by those who sincerely desire Him.
"but if ye forsake him, he will forsake you."
This clause serves as a stark and sobering warning, presenting the negative consequence of the conditional covenant. It states that if the people deliberately "forsake him" (as defined by ʿāzav'), abandoning their commitment and turning away from Him, then God will, in turn, "forsake" them. This does not imply a change in God's character, but a withdrawal of His active, protective, and blessing presence, leaving them vulnerable to the natural repercussions of their choices, their rebellion, and the threats they face without His divine intervention.
Literary Devices
The verse primarily employs Conditional Statement and Antithesis. The structure "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" creates a clear conditional framework, directly linking human action to divine response. This is a common covenantal pattern in biblical literature, emphasizing moral responsibility and the consequences of choices. Antithesis is powerfully evident in the stark contrast presented between "seek him" and "forsake him," and consequently, between "he will be found of you" and "he will forsake you." This sharp juxtaposition highlights the mutually exclusive outcomes of obedience versus disobedience, making the choice unambiguous and the consequences clear. The use of Direct Address ("Hear ye me, Asa, and all Judah and Benjamin") lends immediacy and personal urgency to the divine message, ensuring the audience understands its direct relevance to their lives and the life of the nation.
Theological and Thematic Connections
This verse articulates a fundamental principle of divine relationship pervasive throughout the biblical narrative: God's interaction with humanity, particularly within the framework of covenant, is often characterized by a responsive dynamic. While God's steadfast love and faithfulness are unwavering, His manifest presence, blessing, and active intervention are frequently conditioned on human obedience, seeking, and loyalty. This is not a transactional relationship in the sense of earning salvation or favor through works, but rather a relational one where communion and divine favor flourish in an environment of devotion, trust, and active pursuit. It underscores God's desire for a genuine, active relationship with His people and His respect for human freedom to choose allegiance or apostasy, with corresponding consequences that flow from those choices.
Reflection and Application
The message delivered to King Asa remains profoundly relevant for believers today, serving as a timeless reminder of the dynamic nature of our relationship with God. It challenges us to move beyond passive belief to active engagement, recognizing that our spiritual vitality and experience of God's manifest presence are deeply intertwined with our intentional pursuit of Him. In times of success and blessing, this verse cautions against complacency, urging us to remember the true source of our strength and to continually seek Him with the same fervor as in times of desperation. Conversely, the sobering warning against forsaking God calls for honest self-examination, prompting us to consider if our actions, priorities, or allegiances have subtly shifted away from Him. True spiritual flourishing requires a consistent, wholehearted commitment, where seeking God is not merely an occasional act but a continuous posture of life, ensuring we remain within the sphere of His active favor, protection, and guidance.
Questions for Reflection
FAQ
Does God truly "forsake" His people, or is this a figure of speech?
While God's covenant love and faithfulness are eternal and He will never utterly abandon His elect (as affirmed in Romans 8:38-39), the term "forsake" in this Old Covenant context refers to the withdrawal of His active, manifest presence, protection, and blessing. It signifies a cessation of His direct intervention on behalf of individuals or nations who have deliberately turned away from Him and His covenant. This is not a capricious act but a just consequence of human choice, allowing individuals or nations to experience the natural repercussions of their rebellion and self-reliance. It serves as a severe warning, emphasizing the seriousness of covenant infidelity and the loss of divine favor that accompanies it, rather than a revocation of His ultimate, salvific commitment to His chosen people.
What does it mean to "seek" the Lord in a practical sense today?
To "seek" the Lord today, as implied by the Hebrew dârash', means to earnestly and diligently pursue a deeper relationship with Him. Practically, this involves consistent prayer, not just asking for things but engaging in communion and listening; diligent study and meditation on His Word (as encouraged in Psalm 1:2); active obedience to His commands, demonstrating our love for Him (as Jesus taught in John 14:21); participating in corporate worship and fellowship with other believers (as exhorted in Hebrews 10:25); and seeking His will through the guidance of the Holy Spirit in all areas of life (as advised in Proverbs 3:5-6). It implies making God the ultimate priority and source of guidance in all decisions and aspirations, actively pursuing His presence and purposes.
Christ-Centered Fulfillment
While 2 Chronicles 15:2 presents a conditional principle rooted in the Old Covenant, its ultimate fulfillment and profound transformation are found in Jesus Christ. The Old Testament's emphasis on "being with God" and "seeking Him" pointed to a deep longing for perfect communion, a communion often broken by human sin and inability to perfectly obey. In Jesus Christ, God Himself "is with us" in an unparalleled way through His incarnation, fulfilling the promise of Immanuel, "God with us". Through His atoning sacrifice on the cross, Christ perfectly fulfilled the demands of the law, establishing a New Covenant where God's presence is not merely conditional on our imperfect performance but is secured by His grace through faith (as explained in Ephesians 2:8-9). Now, "seeking Him" is no longer a burdensome pursuit of an elusive deity but a joyful response to the One who has already found us, as Jesus declared His mission was to seek and save the lost. The warning against "forsaking Him" is transformed into a call to abide in Christ (as taught in John 15:4), for in Him, believers are eternally secure, and His Holy Spirit indwells them, ensuring His constant, abiding presence (as promised in John 14:16-17). Thus, the Old Testament principle finds its ultimate and gracious resolution in the person and work of Jesus, who is our permanent "God with us."