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Commentary on 2 Chronicles 15 verses 8–19
We are here told what good effect the foregoing sermon had upon Asa.
I. He grew more bold for God than he had been. His victory would inspire him with some new degrees of resolution, but this message from God with much more. Now he took courage. he saw how necessary a further reformation was, and what assurance he had of God's presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him and driven him off from the undertaking. Now he ventured to destroy all the abominable idols (and all idolatries are abominable, Pe1 4:3) as far as ever his power went. Away with them all. He also renewed the altar of the Lord, which, it seems, had gone out of repair, though it was not above thirty-five years since Solomon's head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish away, Heb 8:13.
II. He extended his influence further than before, Ch2 15:9. He summoned a solemn assembly, and particularly brought the strangers to it, who had come over to him from the ten tribes. 1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God. We will go with you, for we have heard that God is with you, Zac 8:23. 2. The cognizance he took of them, and the invitation he gave them to the general assembly, were a great encouragement to them. All strangers are to be helped, but those that cast themselves upon God's good providence, purely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering of them together (Ch2 15:9), yet it is said (Ch2 15:10) that they gathered themselves together, made it their own act, so forward were they to obey the king's orders. This meeting was held in the third month, probably at the feast of Pentecost, which was in that month.
III. He and his people offered sacrifices to God, as his share of the spoil they had got, Ch2 15:11. Their offering here was nothing to Solomon's (Ch2 7:5), which was owing to the diminution either of their zeal or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And, as he took care that the altar should have its gift, so he took care that the temple should have its gold: He brought into the house of God all the dedicated things, Ch2 15:18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as it should seem these dedicated things had been, should at length be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?
IV. They entered into covenant with God, repenting that they had violated their engagements to him and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves. Let every man be a volunteer that covenants with God. Thy people shall be willing, Psa 110:3. Observe,
1.What was the matter of this covenant. Nothing but what they were before obliged to; and, though no vow or promise of theirs could lay any higher obligation upon them than they were already under from the divine precept, yet it would help to increase their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And, by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to: - (1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, enquiring after him, applying to him, upon all occasions? We shall not enjoy him till we come to heaven; while we are here we must continue seeking. They would seek God as the God of their fathers, in the way that their fathers sought him and in dependence upon the promise made to their fathers; and they would do it with all their heart and with all their soul, for those only seek God acceptably and successfully that are inward with him, intent upon him, and entire for him, in their seeking him. We make nothing of our religion if we do not make heart-work of it. God will have all the heart or none; and, when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul. (2.) That they would, to the utmost of their power, oblige others to seek him, Ch2 15:13. They agreed that whosoever would not seek the Lord God of Israel (that is, would either worship other gods or refuse to join with them in the worship of the true God, that was either an obstinate idolater or an obstinate atheist) he should be put to death. This was no new law of their own making, but an order to put in execution that law of God to this purport, Deu 17:2, etc. If this law had been duly executed, there would not have been so many abominable idols found in Judah and Benjamin, Ch2 15:8. Whether men may now, under the gospel, be compelled by such methods as these to seek the Lord is justly questioned; for the weapons of our warfare are not carnal, and yet mighty.
2.In what manner they made this covenant. (1.) With great cheerfulness, and all possible expressions of joy: The swore unto the Lord; not secretly, as if they were either ashamed of what they did or afraid of binding themselves too fast to him, but with a loud voice, to express their own zeal and to animate one another; and they all rejoiced at the oath, Ch2 15:14, Ch2 15:15. They did not swear to God with reluctancy (as the poor debtor confesses a judgment to his creditor), but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israelite was pleased with his own engagements to God, and they were all pleased with one another's. They rejoiced in it as a hopeful expedient to prevent their apostasy from God and a happy indication of God's presence with them. Note, The times of renewing our covenant with God should be times of rejoicing, and national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God. (2.) They did it with great sincerity, zeal and resolution: They swore to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame. O that there had always been such a heart in them! This comes in as the reason why they rejoiced so much in what they did: it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion that are sincere and upright in it. What is done in hypocrisy is a mere drudgery. But, if God has the heart, we have the joy.
V. We are told what was the effect of this their solemn covenanting with God. 1. God did well for them: He was found of them, and gave them rest round about (Ch2 15:15), so that there was no war for a long time after (Ch2 15:19), no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, Kg1 15:16. National piety procures national blessings. 2. They did, on the whole, well for him. They carried on the reformation so far that Maachah the queen-mother was deposed for idolatry and her idol destroyed, Ch2 15:16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him, like Levi, that said to his father and mother, I have not seen him, Deu 33:9. Asa knows he must honour God more than his grandmother, and dares not leave an idol in an apartment of his palace while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin that she was willing to subscribe the association mentioned (Ch2 15:12, Ch2 15:13), binding herself to seek the Lord, and therefore was not put to death as those were that refused to sign it, great as well as small, women as well as men: probably it was with an eye to her that women were specified. But because she had been an idolater Asa thought fit to divest her of the dignity and authority she had, and probably he banished her the court and confined her to privacy, lest she should influence and infect others. But the reformation was not complete; the high places were not all taken away, though many of them were, Ch2 14:3, Ch2 14:5. Those in the cities were removed, but not those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the God of Israel. These he connived at, and yet his heart was perfect. There may be defects in some particular duties where yet the heart, in the man, is upright with God. Sincerity is something less than sinless perfection.
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SUMMARY
Second Chronicles 15:9 powerfully depicts a significant spiritual migration during King Asa's reign, illustrating the profound impact of his faithful reforms. As Asa diligently purged idolatry and restored true worship, people from the apostate northern tribes of Ephraim, Manasseh, and Simeon, along with resident "strangers," journeyed in great numbers to Judah. This remarkable influx was not driven by political or economic motives, but by the undeniable evidence that the LORD God was demonstrably present with Asa, transforming Judah into a vibrant beacon of divine blessing and authentic worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its profound message. Cause and Effect is central, illustrating that Asa's faithfulness and God's subsequent manifest presence (the cause) directly led to the significant influx of people from the northern tribes and "strangers" (the effect). There is a strong Contrast between the spiritual vitality and divine favor experienced in Judah under Asa and the idolatry and spiritual barrenness prevalent in the northern kingdom of Israel, positioning Judah as a spiritual refuge. The phrase "fell to him" uses Metonymy, where the physical act of "falling" represents a deeper spiritual allegiance, a change in loyalty, and a deliberate alignment. The phrase "in abundance" functions as Hyperbole or Emphasis, stressing the extraordinary number of people drawn to Judah, thereby underscoring the powerful and widespread impact of God's visible presence. Finally, the entire narrative functions as a form of Symbolism, where God's presence with Asa acts as a beacon or a magnet, drawing those who are spiritually hungry towards truth and genuine worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the principle that God honors faithfulness, and His manifest presence is an irresistible draw. When a leader or a community genuinely seeks the Lord and purges what is offensive to Him, God's blessing becomes visibly evident, creating a spiritual magnetism that transcends natural divisions. It speaks to the power of authentic revival, demonstrating that true spiritual awakening is not merely an internal phenomenon but has outward, transformative effects, attracting those who long for truth and genuine communion with God. This divine attraction is a testament to God's desire for all people to turn to Him, offering a glimpse of the universal scope of His redemptive plan.
REFLECTION AND APPLICATION
The narrative of 2 Chronicles 15:9 offers a timeless and powerful lesson for believers and the church today. It reminds us that our primary mission is not to attract people through worldly means or clever strategies, but to live lives so faithfully devoted to God that His presence and blessing become undeniably evident. When we, individually and corporately, prioritize genuine worship, unwavering obedience to His Word, and the removal of spiritual idols from our lives, we create an environment where God's Spirit can move freely. This visible manifestation of God's work in and through us becomes the most compelling witness, drawing those who are searching for meaning, truth, and authentic community. It challenges us to examine our own lives and our church communities: Is God's presence so palpable that it acts as a magnet to those outside? Are we living in such a way that others "see that the LORD our God is with us"? Our faithfulness is not just for our own benefit, but a powerful testimony to a world in desperate need of God's transforming power and the hope found only in Him.
Questions for Reflection
FAQ
Who were the "strangers" mentioned in this verse?
Answer: The "strangers" (Hebrew: gerim, H1481) refer to resident aliens or sojourners, non-Israelites who had settled within the land of Israel. These individuals were distinct from merely passing foreigners and often lived among the Israelite population, sometimes adopting aspects of their culture and, in some cases, converting to the worship of Yahweh. Their inclusion in this spiritual movement alongside people from the northern tribes highlights the inclusive nature of God's call and the revival under Asa, demonstrating that the spiritual awakening was not limited by ethnicity or origin, but was open to all who sought the Lord. This prefigures the broader inclusion of Gentiles into God's covenant people, as seen in the New Testament.
Why did people from Ephraim, Manasseh, and Simeon come to Judah?
Answer: People from these northern tribes came to Judah not for political or economic reasons, but primarily for spiritual ones. The northern kingdom of Israel had largely abandoned the worship of Yahweh, embracing idolatry and establishing alternative worship centers (like those at Bethel and Dan) after the kingdom divided. In contrast, King Asa had initiated a profound religious reform in Judah, purging idols and restoring the worship of the true God at the Temple in Jerusalem. The verse explicitly states they came "when they saw that the LORD his God [was] with him." This indicates that the visible, tangible evidence of God's blessing, presence, and power in Judah under Asa's righteous leadership served as an irresistible spiritual magnet, drawing those who longed for genuine worship and a relationship with the living God, even if it meant leaving their own tribal lands and the apostasy prevalent there.
What does "the LORD his God was with him" imply for us today?
Answer: This phrase implies that God's presence is not merely an abstract theological concept but a dynamic, observable reality that brings blessing, power, and influence. For us today, it means that when individuals and communities faithfully obey God and prioritize His will, His presence becomes evident in tangible ways—through spiritual vitality, moral integrity, unity, and even outward peace and flourishing. This visible demonstration of God's presence serves as a powerful testimony to the world, drawing others to inquire about the source of such blessing. It encourages believers to live lives of such genuine faith and obedience that the world can "see" God's hand at work, making the gospel attractive and compelling, just as it did in Asa's time. This principle is echoed in John 13:35, where Jesus states that love among believers will be a sign to the world.
CHRIST-CENTERED FULFILLMENT
The spiritual magnetism observed in 2 Chronicles 15:9, where God's manifest presence with King Asa drew people from across tribal and national divides, finds its ultimate and perfect fulfillment in Jesus Christ. Asa's reign, though righteous, was imperfect and temporary, a shadow of the perfect, eternal reign of the Messiah. The "strangers" and those from the divided northern tribes coming to Jerusalem foreshadow the universal draw of Christ, who declared, "And I, when I am lifted up from the earth, will draw all people to myself" (John 12:32). Jesus is the true Temple, the very embodiment of God's presence among humanity (John 1:14), and it is His perfect obedience, sacrificial death, and glorious resurrection that constitute the ultimate "seeing that the LORD his God was with him." Through Christ, the historical divisions between Jew and Gentile, once as stark as those between Judah and Israel, are broken down, and all are reconciled into one new humanity (Ephesians 2:14-16). The spiritual unity and abundant influx of believers into God's kingdom, initiated by the Holy Spirit at Pentecost (Acts 2:41), are the ultimate realization of the phenomenon witnessed in Asa's day, pointing to Christ as the one in whom all the fullness of God dwells and through whom all things are reconciled (Colossians 1:19-20). Just as the Queen of the South came from afar to hear Solomon's wisdom, so "something greater than Solomon is here" in Christ, drawing all who seek true wisdom, life, and the manifest presence of God (Matthew 12:42).