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2 Chronicles 15.1-19 NOTES

2 Chronicles 15:1-19 - Revival and Reform in Judah

A. Azariah brings a warning from God.

1. (1-2) Asa is exhorted to seek God.

Now the Spirit of God came upon Azariah the son of Oded. And he went out to meet Asa, and said to him: "Hear me, Asa, and all Judah and Benjamin. The LORD is with you while you are with Him. If you seek Him, He will be found by you; but if you forsake Him, He will forsake you."

a. Azariah the son of Oded: This was one of the lesser-known prophets in the early years of the Kingdom of Judah. He came and bravely spoke a word to a king who was flushed with success after the great victory over the Ethiopians.

b. The LORD is with you while you are with Him: King Asa and the Kingdom of Judah had just enjoyed a significant victory over a mighty army. It would be easy to think that they had a permanent claim to God's favor and blessing. Speaking through the prophet Azariah, God wanted Asa to know the importance of abiding in the LORD.

c. If you seek Him, He will be found by you: This is an important principle repeated many times in the Bible. The idea is that when we draw near to God, He reveals Himself to us. God does not hide Himself from the seeking heart.

  • You will find Him if you seek Him with all your heart and with all your soul. (Deuteronomy 4:29)
  • And you will seek Me and find Me, when you search for Me with all your heart. (Jeremiah 29:13)
  • Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Mt. 7:7)
  1. The converse is also true: if you forsake Him, He will forsake you. Ultimately, God gives us what we want from Him. If He gives the heart that seeks Him more, and He also gives the heart that rejects Him what it desires.
  2. "He revealed an inclusive philosophy of life under the control of God... The principle is of perpetual application. It represents God as unchanging. All apparent changes on His part are really changes in the attitude of men toward Him. Man with God, finds God with him. Man forsaking God, finds that he is forsaken of God." (Morgan)

2. (3-7) The exhortation in light of the past disobedience of Israel.

"For a long time Israel has been without the true God, without a teaching priest, and without law; but when in their trouble they turned to the LORD God of Israel, and sought Him, He was found by them. And in those times there was no peace to the one who went out, nor to the one who came in, but great turmoil was on all the inhabitants of the lands. So nation was destroyed by nation, and city by city, for God troubled them with every adversity. But you, be strong and do not let your hands be weak, for your work shall be rewarded!"

a. Without the true God, without a teaching priest, and without law: The Prophet Azariah describes the bad state of Israel in their overconfidence and distance from God. They had rejected God, those who teach them the Word of God, and the law itself.

  1. Without a teaching priest reminds us that the priesthood and the Levites did much more than administer the sacrificial system. They were to be scattered throughout the tribes of Israel to teach the Word of God to the people.
  2. "The priests' teaching role was vital to the moral and spiritual quality of national life (cf. e.g. Leviticus 10:11; Deuteronomy 33:10; Malachi 2:7; 2 Chronicles 17:7-9), but when it was neglected, the truth about God declined and the foundation of covenant society was undermined." (Selman)
  3. "His words about the 'long time' when 'Israel was without the true God' probably refer to the lawless, and often faithless, days of the Judges (Judges 21:25)." (Payne)

b. But when in their trouble they turned to the LORD God of Israel, and sought Him, He was found by them: The Chronicler used this message from the Prophet Azariah to remind the people of Israel in his own day (Ezra's days of the return from exile) that even when the people of God were set low because of their disobedience, God would restore them when they turned to the LORD God of Israel.

c. Be strong... for your work shall be rewarded: In spite of the great trouble that God had visited on His previously disobedient people, King Asa should be encouraged at God's heart for forgiveness and restoration.

  1. "This prophecy is unusual in that it is an exposition of earlier parts of the Old Testament though as an example of the speeches in Chronicles it is not untypical. Its style is sermonic, but its prophetic character comes through in the immediacy of its final imperative." (Selman)

B. The reforms of King Asa.

1. (8-9) King Asa cleanses the land and gathers the nation together for worship.

And when Asa heard these words and the prophecy of Oded the prophet, he took courage, and removed the abominable idols from all the land of Judah and Benjamin and from the cities which he had taken in the mountains of Ephraim; and he restored the altar of the LORD that was before the vestibule of the LORD. Then he gathered all Judah and Benjamin, and those who dwelt with them from Ephraim, Manasseh, and Simeon, for they came over to him in great numbers from Israel when they saw that the LORD his God was with him.

a. He took courage, and removed the abominable idols: This was the good and godly response. Instead of becoming fatalistic or passive, King Asa took action based on the open heart of God to restore and forgive.

  1. Some believe that the forgiving nature of God gives one a reason to sin, based on the idea that we can sin now and simply ask forgiveness later. Asa's reaction to the word of the prophet shows the correct response to the forgiving nature of God - to respond with a greater love and a greater passion for obedience.
  2. We should notice that this took courage for King Asa to do. He had to combat against:
  • The entrenched interests in favor of idolatry.
  • The unseen spiritual forces in favor of idolatry.
  • The example of his predecessors and neighbor tribes to the north in favor of idolatry.
  • His own fleshly inclinations in favor of idolatry and compromise.
  • The lethargy of compromise and indifference that supports idolatry.

iii. Many well-meaning reformers accomplish little because they lack the courage to really stand for their godly convictions.

         iv. "What is important is that it touched the entire nation, including the queen mother (15:16), all Judah (14:5), and even the north (15:8-9)." (Selman)

b. And he restored the altar of the LORD: King Asa did more than remove the wrong; he also restored the right. This is an important part of any reform, and any time of renewal must be more than speaking out against the wrong. It must also take positive steps towards the good.

c. They came over to him in great numbers from Israel when they saw that the LORD his God was with him: King Asa's bold obedience to God earned the respect of the godly remnant among the apostate northern tribes that made up the Kingdom of Israel. They wanted to be part of a committed return to God.

  1. The Chronicler recorded these events - not included in the history of King Asa found in 1 Kings - as an encouragement to the returned exiles in his own day. They could believe that if they obeyed God courageously as King Asa did, that God would also gather a faithful remnant to their small number. They could see that courageously obedient believers attract others.
  2. "Chronicles constantly highlights the opportunities for reunification (cf. 2 Chronicles 11:13-17; 30:11; 34:6), which always arose in the context of worship rather than a result of military force (cf. 2 Chronicles 11:1-4; 13:8, 13:13-14)." (Selman)

2. (10-15) A public covenant made at Jerusalem.

So they gathered together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. And they offered to the LORD at that time seven hundred bulls and seven thousand sheep from the spoil they had brought. Then they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; and whoever would not seek the LORD God of Israel was to be put to death, whether small or great, whether man or woman. Then they took an oath before the LORD with a loud voice, with shouting and trumpets and rams' horns. And all Judah rejoiced at the oath, for they had sworn with all their heart and sought Him with all their soul; and He was found by them, and the LORD gave them rest all around.

a. They offered to the LORD at that time seven hundred bulls and seven thousand sheep from the spoil they had brought: They rightly recognized that their victory came from God, so they gave back to Him from the spoil of the victory over the Ethiopians (2 Chronicles 14:12-15).

  1. When we recognize that what we have comes from God, it is much easier to give to Him out of what He has given us. A lack of generosity is often rooted in refusing to recognize that God is the ultimate provider and every good and perfect gift comes from Him (James 1:17).
  2. "Such assemblies are typical of a number of kings in Chronicles, including David (1 Chronicles 13:2-5; 15:3; 28:8; 29:1ff), Solomon (2 Chronicles 1:3; 5:6), Jehoshaphat (2 Chronicles 20:5, etc.), and especially Hezekiah (e.g. 2 Chronicles 29:23; 29:28; 30:2; 30:25)." (Selman)

b. They entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul: After sacrifice, they committed the matter to a covenant between them and God. This was after the pattern of the covenant the people of Israel originally made with God at Sinai (Exodus 24:7-8).

  1. This covenant was deliberately connected with these past covenants (to seek the LORD God of their fathers). This was their way of saying, "LORD God, we want the same relationship with You that our great forefathers enjoyed. We want to be bound to You with the same kind of covenant."
  2. This covenant was supported by the threat of punishment (whoever would not seek the LORD God of Israel was to be put to death) and with a public oath (they took an oath before the LORD with a loud voice). This combination of a public oath and a promised punishment made the whole community accountable to keep this promise they made. This was a demonstration of the fact that it was a covenant made with all their heart and with all their soul. It was not a half-hearted or half-way covenant that no one could be held accountable to."Do not think too much of entering into and keeping a covenant with God; but remember that the Lord Jesus, on our behalf, has entered into covenant relation with the Father, and the Father with us in Him. This is the new covenant." (Meyer)
  3. "Should be put to death, by virtue of all those laws which command that such persons should be cut off, and in pursuance of that law, Deuteronomy 17:2." (Poole)

c. All Judah rejoiced at the oath: The seriousness of the covenant became a source of joy for the people. There was a sincere and true joy in being fully committed to God and accountable for that commitment in the community.

d. And He was found by them, and the LORD gave them rest all around: Through the Prophet Azariah, God had promised Asa in 2 Chronicles 15:2: If you seek Him, He will be found by you. This was the fulfillment of that promise. Not only the king himself, but the nation as a whole found the LORD when they sought Him this way.

  • They sought Him together, having gathered together at Jerusalem.
  • They sought Him through sacrifice, trusting in God's promise of atonement through the blood of an innocent victim.
  • They sought Him through covenant, made with a view to God's working with His people in the past (to seek the LORD God of their fathers).
  • They sought Him completely, with all their heart and with all their soul.
  • They sought Him in an accountable way, promising punishment upon themselves if they were to forsake this covenant.
  • They sought Him publicly, having taken a public oath together.
  • They sought Him joyfully, rejoicing in the oath they had taken.

     i. Their reward for seeking God in this way was both that they found the LORD, and when they found Him, He gave them rest all around. Some fear to seek the LORD this diligently because they are afraid that should they really find God, it would be more of a burden than a blessing to them. The Chronicler wanted us to know that when we seek God in this radical way and find Him, the reward is rest all around.

3. (16-19) The extension of the reform into the king's own household.

Also he removed Maachah, the mother of Asa the king, from being queen mother, because she had made an obscene image of Asherah; and Asa cut down her obscene image, then crushed and burned it by the Brook Kidron. But the high places were not removed from Israel. Nevertheless the heart of Asa was loyal all his days. He also brought into the house of God the things that his father had dedicated and that he himself had dedicated: silver and gold and utensils. And there was no war until the thirty-fifth year of the reign of Asa.

a. Also he removed Maachah the mother of Asa the king, from being queen mother, because she had made an obscene image of Asherah: This demonstrates the thoroughness of Asa's reforms. He was able to act righteously even when his family was wrong, in particular his own grandmother. "It is in a man's own family circle that his faithfulness is put fairly to the test." (Knapp)

  1. 1 Kings 15:12-15 makes it clearer that Maachah was actually the grandmother of King Asa. "Maacah was apparently the daughter of Uriel of Gibeah (2 Chronicles 13:2) and Tamar (2 Samuel 14:27), hence the granddaughter of Absalom, David's rebellious son." (Patterson and Austel)
  2. An obscene image: "This image is described as 'obscene' in our English translation, but the Hebrew word is closer in meaning to 'frightening,' 'horrible,' or 'abominable.' Some commentators believe it was some sort of phallic symbol consistent with the fertility cult of Asherah." (Dilday)
  3. "From the whole, it is pretty evident that the image was a mere Priapus, or something of the same nature, and that Maachah had an assembly in the grove where the image was set up, and doubtless worshipped it with the most impure rites. What the Roman Priapus was I need not tell the learned reader; and as to the unlearned, it would not profit him to know." (Clarke)
  4. "The Jews imagine that Maachah repented, and her name became changed into Michaiah, daughter of Uriel of Gibeah; and that this was done that there might be no mention of her former name, lest it should be a reproach to her." (Clarke)

b. But the high places were not removed from Israel: 2 Chronicles 14:3 says that Asa did remove the high places, but it mentions these high places in connection with altars of the foreign gods. Therefore Asa removed the high places that were dedicated to idols, but not the ones that were dedicated to the LORD.

  1. "More probably, however, the addition of from Israel (cf. 1 Kings 15:14; cf. 2 Chronicles 15:8) suggests that the Chronicler distinguished between the high places in Judah (14:3, 5) and those in Israel (15:17)." (Selman)
  2. "It was also a more extensive removal, 'from the whole land'; for it included areas Asa 'had captured in the hills of Ephraim' during the five years of hostility that had immediately preceded." (Payne)

c. Nevertheless the heart of Asa was loyal all his days: Asa's loyal heart was shown in his reforms against idolatry and state-sanctioned perversion, and in his restoration of certain silver and gold utensils to the temple.

     i. There was no war until the thirty-fifth year of the reign of Asa: "For though there were continual skirmishes between Asa and Baasha and their people all their days, 1 Kings 15:16, yet it did not break forth into an open war till Asa's thirty-fifth year; i.e. till that was ended." (Poole)

Old Testament Exegesis: An Analysis of 2 Chronicles 15:1-19

As Christians, we have received a measure of God's blessing in our deliverance from sin and death by Christ on the cross. For some Christians, that is as far as they want to go. However, that is not God's will for our lives. Scripture urges us to continue to press forward in a life of obedience. As we continue to seek to obey God's will in our lives, he blesses us for the purpose of expanding His kingdom on earth. We have the high calling as co-participants in Christ's rule and reign of the earth that will one day be fully completed.  In 2 Chronicles  15:1-19, the Chronicler sought to convince his audience that a life of obedience to God is rewarded by God's blessing. This paper will begin by giving an overview of the writer of the passage and his audience and how this passage fits into the larger scheme of the writer's purpose. This will be followed by an analysis of the structure of the passage and its dramatic symmetry. This will be followed by an analysis of the individual parts of the passage summarizing their relation to one another, the basic content of each section, the main concerns of the writer's original meaning, its relation to Christ's work in the inauguration, continuation and consummation of the kingdom, and its relation to the lives of Christians today in light of Christ's work. Because God allows those who seek him to find Him and forsakes those who forsake Him, we, like the post-exilic community, should spare no effort to live lives of obedience to God.


Some have considered Ezra to be the author of Chronicles because it was composed near his lifetime and because of similarities in theology with Ezra-Nehemiah. However, there is a growing number who believe that another unknown writer is the author for even more compelling reasons.[1] The purpose of the book of Chronicles was to guide the rebuilding of the Jewish kingdom in Palestine after their return from Babylon as they faced opposition from other nations, internal struggles and a weak economy.[2]  The narrative in 2 Chronicles 15.1-19 served the author's purpose as a positive example of an obedient and therefore blessed King of Judah, a model he his wanted his audience to emulate.


The structure of 2 Chronicles 15.1-19 is a simple three-part scheme with a beginning, a middle and an end as seen below.

Beginning: Prophet's Approval, Warning and Promise  of Reward  (1-7)

   Step 1: The prophet's approval, warning and promise of reward (1-2a)
    Phase 1: The Spirit came on the prophet who went out to meet Asa (1-2a)

            Scene 1: The Spirit came on the prophet Azariah who went out to meet Asa, 1-2a

      Phase 2: The prophet spoke to Asa (2b-7)
            Scene 2: Prophet announced doctrinal principle. 2b

            Scene 3: Prophet made historical illustration. 3-6   

            Scene 4: Prophet made contemporary application. 7

Middle: Asa's Obedient Response

   Step 2: Asa removed idols and restored the altar (8)

            Scene 5: Asa responded by removing the idols from the land, 8a

            Scene 6: Then he restored the altar of the Lord at the temple, 8b

   Step 3: Asa called assembly and the people gathered for covenant renewal (9-15)

            Scene 7: Asa called for an assembly of "all Judah." 9

            Scene  8: The people gathered at Jerusalem. 10

            Scene 9: The people offered sacrifices and made oaths to seek God. 11-14

            Scene 10: The people rejoiced in the sense of God's presence among them. 15a

            Scene 11: So the Lord gave them rest from war on every side. 15b

 STEP 4: Asa removed queen mother and destroyed Asherah image (16)

           Scene 12: Asa removed his mother Maacah from her position as queen mother. 16a

            Scene 13:  Asa cut down, crushed and burned at the brook Kidron the Asherah image the queen had made. 16b

End: Asa's Reward (19) Developmental ending:          cessation of war extended due to reforms

 STEP 5: Asa pronounced blameless, rewarded with extended cessation of war (17-18)

            Scene 14: Though the high places were not removed from Israel, Asa remained blameless all his days. 17

                  Scene 15: Asa brought the dedicated things into the temple. 18

            Scene 16: And there was no more war until the thirty-fifth year of Asa's  reign. 19

The beginning section describes the prophet's announcement of approval,   warning and promise of reward for obedience. The longer middle section describes Asa's obedient response. The end section describes Asa's reward for obedience. Upon returning from war after a period of ten years of peace, Asa is reminded by the prophet of God's design of reward for obedience and retribution for sin (beginning section). In response, Asa administered reforms in Judah and other territories under his rule (middle section). As a result of these reforms, God blessed Asa with over twenty years cessation of war (end section).

Part by Part

The beginning section, vss. 1-7, containing one step in four scenes, describes the prophet's approval, warning and promise of reward to Asa. It is naturally separated from the middle section, vss. 8-16, which describes Asa's response to the prophet's words and the end section, vss. 17-19,  which describes the fulfillment of the reward. Step one, vss. 1-7, then, is divided into two phases. The first phase, vss. 1-2a, containing just one scene describes the prophet's reception of the Spirit and meeting with Asa. The second phase, vss. 2b-7, describes the content of the prophet's message. In it, he approves Asa's past obedience, warns him of the consequences of disobedience and promises to reward his continued faithfulness.

The writer's main concerns here were to remind the post-exilic community of God's practice of immediate retribution which states, "If you will seek God, He will let you find Him. If you forsake Him, He will forsake you." This so-called "Levitical speech" formula is found earlier in 1 Chron. 28.9 in the narrative of Solomon and David as well as other places.[3] In contrast to the author of Kings, who held to a view that allowed for delayed blessing and curses, the Chronicler held a view of  more immediate retribution that shows up in this account.[4] Therefore, in his view, seeking God would result in immediate blessings, and forsaking God would result in immediate curses. Further emphasis is placed on seeking God by the use of the Hebrew verbs darash and biquesh, meaning to seek God himself. They are each found one time in this step. Darash  appears in the prophet's doctrinal principal in verse 2. Biquesh appears in the prophet's historical illustration in verse 4. These verbs reappear three times later in the passage in verses 12, 13 (darash) and 15 (biquesh).[5]  To further highlight the importance of seeking God, the writer included historical references from before the time of Asa, which many commentators believe are accounts from the tumultuous time of the judges in which Israel had previously faced distressing situations such as those in which the post-exilic readers now found themselves.[6] The post-exilic reader, then, was to be encouraged by the story of faithful Asa, who was in turn encouraged by those who were faithful before him. When Asa's ancestors turned to seek the Lord's help, His help was found. The post-exilic community, whose situation was as bad or worse than in the time of the judges, were reminded that restoration was still possible through seeking God.[7] Another important concept brought out in the Hebrew is the word, 'im, meaning "with." The prophet pointed out in vs. 2 that "the Lord is with ('im) you, when you are with ('im) Him" to underline the importance of God's presence in their midst. This word reappears again in vs. 9 in reference to those who defected from unbelieving Israel to faithful Asa because "they saw that the Lord... was with ('im) him."[8]  The prophet then concluded his message to Asa by promising a reward for his continued faithfulness. In so doing, the prophet urged Asa to apply what he had learned in his contemporary setting.

We find the word "with" ('im) appearing once again in the inauguration of the kingdom in the birth of Christ who was referred to as Im-manuel, translated "God with us" (Mat. 1.23, cf. Is. 7.14). Christ was the ultimate form of help sent by the Father to deliver mankind from sin and death. In the continuation of His kingdom, Christ sent the Holy Spirit to live in His people to comfort and strengthen them, and as the Great High Priest Jesus ever intercedes on behalf of his bride.[9] In the consummation, Christ will rule completely as King, having fully conquered temptation and suffering and utterly defeating our enemies.[10]

In light of the work of Christ, the contemporary believer also receives help from God when He is sought in times of distress. The Apostle Paul taught that believers are to pray for help (1 Tim. 5.5). Jesus sent His Spirit to help us (Acts 1.8). The believer is to seek God's kingdom (Mat. 6.33) and remember that God is a rewarder of those who seek Him (Heb. 11.6).[11] We look forward to the hope of living forever with God when His kingdom comes in its fullness.[12]

The middle section, vss. 8-16, describes Asa's obedient response to the prophet's words. It contains steps two, three and four. Steps two (vs.8)  and four (vs. 16) describe Asa's individual reform efforts, both of which involved removing idols. This pair stands in contrast to step three, located between them (vss. 9-15), which describes reforms led by Asa that included the entire faith community. Certainly he did not accomplish steps two and four single handed, but in contrast to the assembly in step three, the whole nation was not involved in these two. As stated before, step two describes Asa's individual responses, two in particular. He removed the idols from the land and restored the altar of the Lord at the temple.

The main concern of the writer in step two (vs. 8) involved restoring proper worship in the post-exilic community. The actions of Asa, along with other exemplary kings of the past found in Chronicles, were intended to initiate worship reforms in the post-exilic community.[13]]

In the inauguration of the kingdom, Christ emphasized the importance of worship in his attendance at the temple as a young boy (Luke 2.46), in His encounter with Satan in wilderness (Mat. 4.10) and with the Samaritan woman at the well (John 4.24).[14]

In light of Christ's work, Christians today are to offer themselves as living sacrifices in worship to God (Rom. 12.1). In the consummation we will see and participate in worship of Christ the King (Rev. 5.14).[15]

Step three (vss. 9-15), which is symmetrically in the center of the middle section, is separated by the corporate nature of Asa's reforms in contrast to the more individual nature of the two surrounding steps. This step describes Asa's calling of the assembly for covenant renewal, the gathering of the people at Jerusalem, their offering of sacrifices and making of oaths, and the two-fold results of renewal. The first result was rejoicing.  The second was rest from war on every front.  The central position of this portion of the passage highlights its importance in the message to the post-exilic community. The call to assembly is seen as the "climax" of Asa's response to the prophet.[16]

The main concerns of the writer for his original audience were to impress on them the importance of corporate covenant renewal, to offer them a model of religious assembly for how it might be done in their day and to present the benefits of such renewal: rejoicing and rest from war. To re-establish the unity of the divided kingdom under one Davidic ruler was felt to be part of Judah's mission.[17] One method of accomplishing this was assembling for worship. The assembly recorded here during "the third month of the fifteenth year of Asa's reign" likely coincided with the holy celebration of the Feast of Weeks or Ingathering or Booths previously recorded in Ex. 23.16 and Lev. 23.15-43 in which the nation assembled in Jerusalem to commemorate the exodus from Egypt by living in tents and offering sacrifices to the Lord.[18] The Chronicler's report of music and rejoicing at the assembly were intended to encourage the post-exilic reader to seek the same through whole-hearted covenant renewal in their own day.[19] Secondly, the reference to rest from war at the conclusion of the assembly stands in contrast to the warning of the prophet in vss. 5 and 6 for those who forsake God: "no peace" and "nation was crushed by nation". The Chronicler uses the device of contrast to highlight the benefits of seeking God. The Hebrew brings out another aspect that highlights the author's point. By repeating similar terms, biqesh (seek) matsa (find) here in vs.15 found previously in vs. 2 darash (seek) and  matsa (find) the writer intended the readers to notice that rejoicing and rest from war was a result of the assembly's seeking and finding God. The Chronicler wanted them to model their lives after Asa and his people who obeyed the word of the prophet and did in fact receive the blessings of God.

A number of these themes appear in the work of Christ. In the inauguration, Jesus invited all who would come to assemble into His church as worshipers. Regardless of their station in life or national or religious heritage, He bid them to enter into the Kingdom. Christ came to build His church, the assembly of those who belong to God (Mat. 16.18).[20] Jesus instituted a New Covenant that stood on the shoulders of  Abraham, Moses and David which fulfilled the hopes of complete covenant renewal after the exile.[21] Finally, the angels rejoiced at his birth (Luke 2.10)

In light of Christ's work, when the contemporary church gathers to worship there is neither Jew nor Greek, slave nor free, but all are one in Christ (Gal. 3.28). Where two or three are gathered He is in their midst (Mat. 18.20). He is  "with" us and we look forward to worshipping with the heavenly throng  in the consummation (Rev. 21.1-4). Believers participate in and benefit from the covenant blessings of eternal life (John 3.16), assurance (1 Tim. 3.13), protection (John 17.11), and abundant life (Rom. 5.17).[22]  We rejoice in the blessings of God (1 Thess. 3.9). In the consummation we will rejoice together at the marriage supper of the Lamb (Rev. 19.7).[23]

The middle section concludes with step four (vs.16)  which returns to Asa's more individual response against idol worship symmetrical to step two and in contrast to the corporate response between them in step three. This step is more personal than his actions in step two and may have been accomplished individually since it involved Asa deposing his mother, Maacah, from the position as queen mother because of idol worship. Not only did he remove his mother, he completely destroyed the idol at the brook Kidron.

The writer's emphasis here is to demonstrate the proper mode of dealing with idol worshippers and idols: remove and destroy. The writer communicated his revulsion toward idols to his audience through descriptive language, using the term "horrid" (miphletseth) twice in one verse. This passage is parallel to 1 Kings 15:13.[24]

The same references to proper worship as stated in step two apply here as well in Christ at the inauguration, continuation and consummation of  the kingdom. Contemporary believers are warned to guard ourselves from idols (1 John 5.21).

The final step (five) stands alone as the end section in symmetry with step one in the beginning section. This step is set apart from the previous step by its frequency of authorial comments and its summary statements that contrast with the description and visual imagery of step four. In this step, Asa is rewarded for his reforms  by being pronounced blameless and with a cessation of war over twice as long as he had previously enjoyed. Between these two authorial remarks stands one final demonstration of Asa's obedience in his return of the dedicated things to the temple.

The main concerns of the writer here are to impress on his readers the rewards of obedient living. Two are identified. The first is a good reputation - Asa was said to be blameless. The second was rest from war for an extended period of time. The Chronicler concluded this passage with an idealized messianic view of a Davidic king who is "blameless and glorious, all-conquering and enjoying the undivided loyalty of the people of God."[25] By doing so, he answered the question of the post-exilic readers concerning God's continued interest in them as His people after the judgment imposed by the exile.[26] The Chronicler reassures them that they can once again achieve the same blameless reputation, victory over their enemies and national unity by continuing to seek God. Also, emphasis is placed once again on restoring proper worship in the temple.

These characteristics of a messianic King find their fulfillment in Christ. Through His blameless life and victory over sin and death through the cross and the empty tomb, He was granted all authority to rule and reign in heaven and earth (Mat. 28.18).[27] And he will reign as an eternal King (Rev. 11.5).

Contemporary believers receive the benefits of Christ's reign as King. As subjects of His Kingship, we benefit from His kingly "governing, bestowing grace, rewarding obedience, correcting sin, preserving and supporting under temptation and suffering, restraining and overcoming enemies, ordering all things for His glory and [our] good..."[28]


This paper has sought to explain the Chronicler's purpose in writing this passage to his post-exilic audience and in turn to the modern reader. The message of the prophet to Asa was the message of the Chronicler to his readers. God blesses those who seek Him and forsakes those who forsake Him. The Chronicler used King Asa as model for his readers. Asa heard the words of God through the prophet. He responded in obedience to that word. As a result he received the promised blessings. The Chronicler is telling the post-exilic community that the same is true for them. If in their own day, they will rid themselves of idols, assemble for covenant renewal and restore proper temple worship, they will enjoy the blessings of national unity, a good reputation, and rest from their enemies. The message is equally clear for the modern audience. If we will put away our own idols, give ourselves whole-heartedly to renew our covenant with God in the assembly of the church and restore proper worship, we will enjoy the blessings of unity within the church, a good reputation inside and outside the church, and rest from our enemies.



There is much we can learn about Revival from King Asa.  Link:

l. Four Keys to Revival found in II Chron. 14

First Key - Asa was a man who sought God in his own life. 14:2,3 HUMILITY

It takes humility for a man to seek God. It takes even greater humility for a king to seek God.

Second Key - Asa was a man who led others to seek God. 14:4,5 SPIRITUAL LEADERSHIP

Third key - Asa was a man of peace, yet he prepared for battle against the enemies of God. 14:7,8 SPIRITUAL COURAGE

Fourth Key - Asa was a man of prayer. 14:9-11 PRAYER

Note Asa's prayer in verse 11

  1. It was sincere - "He cried"
  2. It was direct - "Unto the Lord"
  3. It was to the point - "Help us"
  4. It was in faith - "We rest in thee"
  5. It was answered - 14:12-15

Two things notable in this prayer.

#1 Recognition of God's ability

#2 Recognition of our inability

ll. In Chapters 15 and 16 We Find 4 Bridges On The Road To Revival

First Bridge - Knowledge of the Word of God 15:1-3

Second Bridge - Turning to God 15:4-7

"Trouble" is the servant of God

Third Bridge - Turning from Sin 15:8,16

I believe many people get things backwards. They try to turn from their sins before they turn to God. They two follow one another and doing either without the other is doesn't bring real revival.

Example. On Sept. 11th many people sang God Bless America and prayed. Yet there was no turning from sin. What could have been a great national revival didn't last.