2 Chronicles 15:8

Translation
King James Version
¶ And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD.
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KJV (with Strong's)
And when Asa H609 heard H8085 these words H1697, and the prophecy H5016 of Oded H5752 the prophet H5030, he took courage H2388, and put away H5674 the abominable idols H8251 out of all the land H776 of Judah H3063 and Benjamin H1144, and out of the cities H5892 which he had taken H3920 from mount H2022 Ephraim H669, and renewed H2318 the altar H4196 of the LORD H3068, that was before H6440 the porch H197 of the LORD H3068.
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Complete Jewish Bible
When Asa heard these words prophesied by 'Oded the prophet, it gave him courage to throw the disgusting things out of the whole land of Y'hudah and Binyamin and out of the cities he had captured in the hills of Efrayim; he also renewed the altar of ADONAI which was in front of the vestibule of ADONAI.
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Berean Standard Bible
When Asa heard these words and the prophecy of Azariah son of Oded the prophet, he took courage and removed the detestable idols from the whole land of Judah and Benjamin and from the cities he had captured in the hill country of Ephraim. He then restored the altar of the LORD that was in front of the portico of the LORD’s temple.
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American Standard Version
And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill-country of Ephraim; and he renewed the altar of Jehovah, that was before the porch of Jehovah.
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World English Bible Messianic
When Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed the altar of the LORD, that was before the porch of the LORD.
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Geneva Bible (1599)
And when Asa heard these wordes, and the prophesie of Obed the Prophet, he was encouraged, and tooke away the abominations out of all the lande of Iudah, and Beniamin, and out of the cities which he had taken of mount Ephraim, and he renued the altar of the Lord, that was before the porche of the Lord.
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Young's Literal Translation
And at Asa's hearing these words, and the prophecy of Oded the prophet, he hath strengthened himself, and doth cause the abominations to pass away out of all the land of Judah and Benjamin, and out of the cities that he hath captured from the hill-country of Ephraim, and reneweth the altar of Jehovah that is before the porch of Jehovah,
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See also
2 Chronicles 13:192 Chronicles 8:122 Chronicles 4:1Acts 28:15Isaiah 44:14Isaiah 65:42 Kings 16:14
In the KJVVerse 11,499 of 31,102

Study This Verse

SUMMARY

2 Chronicles 15:8 captures King Asa's decisive and Spirit-empowered response to the prophetic word delivered by Azariah, son of Oded. Emboldened by this divine message, Asa initiated a sweeping religious reformation throughout his kingdom, meticulously removing all "abominable idols" from Judah, Benjamin, and the territories he had recently acquired from Mount Ephraim. This comprehensive purification was coupled with the vital act of renewing the altar of the LORD, signifying a national recommitment to covenant worship and a profound spiritual restoration.

CONTEXT

  • Literary Context: This verse serves as the immediate and powerful climax of the prophetic encounter described in 2 Chronicles 15:1-7. Azariah's message, delivered with the Spirit of God, was a potent blend of encouragement for those who seek the LORD and a stark warning about the consequences of forsaking Him. Asa's actions in verse 8 are a direct demonstration of his receptiveness to this divine word, showcasing an exemplary obedience that sets the stage for the subsequent national covenant renewal ceremony detailed in 2 Chronicles 15:9-19. The narrative structure emphasizes the cause-and-effect relationship between divine revelation and human response, highlighting how a king's faithfulness can lead to national revival.
  • Historical & Cultural Context: King Asa reigned over Judah during a period when idolatry was deeply entrenched, not only among surrounding nations but also within Judah itself, often manifesting as syncretistic practices that blended Yahweh worship with pagan rituals. While Asa had initiated some reforms early in his reign (2 Chronicles 14:2-7), significant pagan elements, including "high places" and Asherah poles, persisted. The mention of "cities which he had taken from mount Ephraim" refers to territories gained through Asa's decisive military victory over Zerah the Cushite (2 Chronicles 14:9-15), indicating his extended political and spiritual influence. The "altar of the LORD" refers to the bronze altar in the temple courtyard, which was central to Israelite sacrificial worship and had likely fallen into disrepair, disuse, or even defilement due to the pervasive idolatry and neglect.
  • Key Themes: This verse powerfully illustrates the theme of Divine Empowerment for Obedience, demonstrating that hearing and internalizing God's word instills the necessary courage for righteous action. It underscores Radical Purity and Reform, as Asa's extensive removal of "abominable idols" signifies a comprehensive cleansing from all forms of pagan influence, emphasizing the exclusive worship of Yahweh as mandated by the covenant (e.g., Deuteronomy 6:4-5). The act of "renewing the altar of the LORD" highlights the theme of Restoration of True Worship, symbolizing a return to proper, God-ordained sacrificial practices and a renewed national commitment to the covenant. Furthermore, the narrative emphasizes the Catalytic Power of the Prophetic Word, demonstrating how a direct message from God can inspire profound spiritual transformation and national revival, leading to a period of peace and blessing as seen in 2 Chronicles 15:19.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Courage (Hebrew, châzaq', H2388): This verb (H2388) signifies to be strong, firm, or to seize, often implying a divinely imparted strength or resolve. In this context, it describes an inner strengthening that enabled Asa to act decisively in the face of widespread spiritual decay and potential opposition. It indicates that the prophetic word did not merely inform Asa but empowered him, transforming his existing zeal into a resolute boldness capable of undertaking radical, comprehensive reform.
  • Abominable idols (Hebrew, shiqqûwts', H8251): This term (H8251), derived from a root meaning "to be disgusting" or "loathsome," refers specifically to detestable things, particularly idols or practices associated with pagan worship that are an offense to God's holiness. Its use here emphasizes the severe impurity and spiritual defilement that Asa was meticulously removing from the land, highlighting the absolute incompatibility of these pagan objects and practices with the exclusive and pure worship of the LORD.
  • Renewed (Hebrew, châdash', H2318): This primitive root (H2318) means "to be new" or, causatively, "to rebuild" or "repair." In this context, it signifies more than a superficial clean-up; it implies a fundamental re-establishment of the altar's function and significance. This act denotes a return to proper, covenantal worship, indicating that the altar had either fallen into disrepair, been defiled, or its use neglected due to the prevalence of idolatry. It symbolizes a revival of the prescribed worship practices and a recommitment to God's covenant.

Verse Breakdown

  • "And when Asa heard these words, and the prophecy of Oded the prophet": This clause establishes the direct catalyst for Asa's subsequent actions. While 2 Chronicles 15:1 specifies Azariah, son of Oded, as the prophet, the text here may refer to Oded as the head of a prophetic family or simply as a more general identification of the prophetic source. The crucial point is Asa's active reception and internalization of a divinely inspired message, which profoundly moved him to decisive action.
  • "he took courage": This phrase describes Asa's immediate and profound internal response to the prophetic word. It signifies that he was emboldened, strengthened in resolve, and divinely empowered to undertake difficult and potentially unpopular reforms. This courage is not mere human bravado but a divinely inspired resolve to act in radical obedience to God's will.
  • "and put away the abominable idols out of all the land of Judah and Benjamin": This describes the primary action of reform: the systematic removal and destruction of pagan objects of worship. The term "abominable idols" (שִׁקּוּץ, shiqquwts) underscores their detestable nature in God's sight. The scope "all the land" indicates a thorough, comprehensive cleansing, signifying a commitment to eliminate all forms of spiritual impurity from the core territories of his kingdom.
  • "and out of the cities which he had taken from mount Ephraim": This specifies the extended reach of Asa's reforms. His military successes had allowed him to reclaim territory from the northern kingdom of Israel (as seen in 2 Chronicles 14:9-15), and he extended his religious purification efforts into these newly acquired areas. This demonstrates his commitment to Yahweh's exclusive worship beyond Judah's traditional borders and throughout his entire sphere of influence, signifying a truly national purification.
  • "and renewed the altar of the LORD, that [was] before the porch of the LORD": This second major action signifies the restoration of legitimate worship. The "altar of the LORD" refers to the bronze altar in the temple courtyard, central to the sacrificial system. "Renewed" implies its restoration to proper function and sanctity, indicating a revival of the prescribed worship practices that had likely fallen into disuse or disrepair due to the prevalence of idolatry. Its location "before the porch of the LORD" emphasizes its centrality to the temple complex and thus to national worship and communion with God.

Literary Devices

The narrative in 2 Chronicles 15:8 effectively employs several literary devices to convey its powerful message of transformation and divine empowerment. Cause and Effect is prominently displayed, as Asa's hearing of the prophecy (the divine cause) directly leads to his courageous action and sweeping reforms (the human effect). The phrase "took courage" functions as a crucial Turning Point, marking a decisive shift in Asa's reign from a state of partial reform to one of comprehensive and zealous action. The juxtaposition of removing "abominable idols" and renewing "the altar of the LORD" creates a stark Contrast between the impurity of idolatry and the purity of true worship, underscoring the radical nature of Asa's purification efforts. Furthermore, the geographic scope ("all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim") utilizes Merism to emphasize the thoroughness and extensiveness of Asa's reforms, implying a complete national cleansing from all forms of spiritual defilement.

THEOLOGICAL AND THEMATIC CONNECTIONS

King Asa's zealous response to the prophetic word in 2 Chronicles 15:8 serves as a powerful theological statement on the necessity of radical obedience and the transformative power of God's word. It underscores the principle that true spiritual renewal—whether personal or national—begins with a decisive break from anything that rivals God's rightful place and a fervent return to the exclusive worship of the one true God. The narrative highlights God's active involvement in human affairs, sending prophets to stir His people to repentance and providing the courage needed for such profound societal and personal change. This commitment to purity and proper worship is presented as foundational for national blessing and divine favor, echoing the covenantal stipulations found throughout the Torah, which mandate exclusive devotion to Yahweh and warn against the abominations of idolatry.

REFLECTION AND APPLICATION

King Asa's story in 2 Chronicles 15:8 provides a compelling model for believers today, demonstrating that genuine spiritual transformation requires both courageous action and a return to foundational truths. Just as Asa was called to purify his land from "abominable idols," we are continually called to examine our hearts and lives for anything that competes with God's rightful supremacy. This might not be physical idols, but rather modern equivalents such as materialism, self-reliance, the pursuit of worldly approval, unchecked desires, or any addiction or habit that subtly displaces God from the center of our affections and priorities. Asa's "taking courage" after hearing God's word reminds us that the strength to confront our internal and external "idols" comes from an active engagement with Scripture and a willingness to obey its challenging truths. Furthermore, his "renewing the altar of the LORD" encourages us to prioritize and restore genuine worship in our lives—through fervent prayer, diligent study of God's Word, active participation in the community of faith, and living a life of sacrificial obedience. Our personal "altar" must be kept in good repair, signifying our ongoing commitment to communion with God and His exclusive Lordship, ensuring that our lives are a continuous act of worship.

Questions for Reflection

  • What are the "abominable idols" in my own life—habits, desires, or pursuits—that compete for God's rightful place and need to be "put away"?
  • How does hearing and meditating on God's word empower me to "take courage" in confronting sin and pursuing righteousness in difficult circumstances?
  • In what practical ways can I "renew the altar of the LORD" in my daily life, ensuring that true worship and devotion remain central and vibrant?

FAQ

Who was Oded the prophet, and why is he mentioned here when Azariah delivered the prophecy?

Answer: The text in 2 Chronicles 15:1 explicitly states that the prophecy was delivered by "Azariah the son of Oded." It is common in biblical literature for a prophet to be identified by his father's name or lineage, especially if the father was also a known prophet or a significant figure. Therefore, "Oded the prophet" in 2 Chronicles 15:8 likely refers to Azariah's father, Oded, perhaps indicating that Azariah was a member of a recognized prophetic family or school, or simply providing a more complete identification of the prophetic source. The key point is that King Asa heard and responded to a divinely inspired message, regardless of the precise familial attribution.

What was the significance of renewing "the altar of the LORD"?

Answer: Renewing "the altar of the LORD" was profoundly significant because the bronze altar in the temple courtyard was the focal point of Israelite worship, where sacrifices were offered for atonement and communion with God. Its renewal symbolized a national return to proper, God-ordained worship practices after a period of neglect or defilement due to widespread idolatry. It signified a recommitment to the Mosaic covenant, acknowledging God's holiness and the prescribed means of approaching Him. This act was not merely ceremonial but represented a deep spiritual cleansing and a re-establishment of the nation's relationship with Yahweh, leading to a renewed covenant as detailed in 2 Chronicles 15:9-15. It was a visible sign of an internal spiritual shift.

Did Asa's reforms last, or did Judah fall back into idolatry?

Answer: King Asa's reforms were extensive and initially very successful, leading to a significant period of peace and spiritual revival, as seen in 2 Chronicles 15:19. However, later in his reign, Asa demonstrated a decline in his complete reliance on the LORD. For example, in 2 Chronicles 16:1-10, he relied on a foreign alliance with Syria rather than seeking God's help in a conflict with Israel, and he imprisoned the prophet Hanani for rebuking him. Furthermore, he suffered from a severe foot disease and, tragically, sought help from physicians instead of the LORD (2 Chronicles 16:12). While his initial reforms were impactful and brought about a national revival, the narrative suggests that his personal faithfulness wavered in his later years, highlighting the ongoing challenge of maintaining spiritual purity and dependence on God throughout one's life.

CHRIST-CENTERED FULFILLMENT

King Asa's courageous act of cleansing the land from "abominable idols" and renewing the altar of the LORD in 2 Chronicles 15:8 powerfully foreshadows the ultimate and perfect cleansing brought by Jesus Christ. While Asa's reforms were external, temporal, and addressed the symptoms of a fallen heart, Christ's redemptive work addresses the root cause of idolatry—sin itself. Jesus is the true and perfect temple (John 2:19-21), and His once-for-all sacrifice on the cross is the definitive "renewal of the altar," providing eternal atonement for sin and making obsolete the need for repeated animal sacrifices (Hebrews 9:11-14). Through His atoning work, Christ enables believers to "take courage" not merely to remove external idols, but to be transformed from within, having their hearts cleansed from the "abominable idols" of sin and self-worship (Romans 6:6). He is the one who truly takes away the sin of the world (John 1:29) and establishes a new covenant where true worship is in spirit and truth, not confined to a physical altar or location (John 4:23-24). Thus, Asa's partial, temporal restoration points forward to the complete, eternal spiritual renewal and purification found only in Christ, who empowers His followers to live lives of radical obedience and worship.

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Commentary on 2 Chronicles 15 verses 8–19

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–19. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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