Upon Whom Do You Rely?

Commentary Critical and Explanatory on the Whole Bible Chapter 14

CHAPTER 14

2 Ch 14:1–5. ASA DESTROYS IDOLATRY.

1. In his days the land was quiet ten years—This long interval of peace was the continued effect of the great battle of Zemaraim (compare 1 Ki 15:11–14).

2. Asa did that which was good and right—(compare 1 Ki 15:14). Still his character and life were not free from faults (2 Ch 16:7, 10, 12).

3. brake down the images—of Baal (see on 2 Ch 34:4; Le 26:30).

cut down the groves—rather, “Asherim.”

5. he took away … the high places—that is, those devoted to idolatrous rites.

took away out of all the cities of Judah the high places and the images—All public objects and relics of idolatry in Jerusalem and other cities through his kingdom were destroyed; but those high places where God was worshipped under the figure of an ox, as at Beth-el, were allowed to remain (1 Ki 15:14); so far the reformation was incomplete.

2 Ch 14:6–8. HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES.

6. he built fenced cities in Judah—(See on 1 Ki 15:22).

7. while the land is yet before us—that is, while we have free and undisputed progress everywhere; no foe is near; but, as this happy time of peace may not last always and the kingdom is but small and weak, let us prepare suitable defenses in case of need. He had also an army of five hundred eighty thousand men. Judah furnished the heavily armed soldiers, and Benjamin the archers. This large number does not mean a body of professional soldiers, but all capable of bearing arms and liable to be called into service.

2 Ch 14:9–15. HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS.

9. there came out against them Zerah the Ethiopian—This could not have been from Ethiopia south of the cataracts of the Nile, for in the reign of Osorkon I, successor of Shishak, no foreign army would have been allowed a free passage through Egypt. Zerah must, therefore, have been chief of the Cushites, or Ethiopians of Arabia, as they were evidently a nomad horde who had a settlement of tents and cattle in the neighborhood of Gerar.

a thousand thousand, and three hundred chariots—“Twenty camels employed to carry couriers upon them might have procured that number of men to meet in a short time. As Zerah was the aggressor, he had time to choose when he would summon these men and attack the enemy. Every one of these Cushite shepherds, carrying with them their own provisions of flour and water, as is their invariable custom, might have fought with Asa without eating a loaf of Zerah’s bread or drinking a pint of his water” [BRUCE, Travels].

10. Then Asa went out against him, and they set the battle in array … at Mareshah—one of the towns which Rehoboam fortified (2 Ch 11:8), near a great southern pass in the low country of Judah (Jos 15:44). The engagement between the armies took place in a plain near the town, called “the valley of Zephathah,” supposed to be the broad way coming down Beit Jibrin towards Tell Es-Safren [ROBINSON].

11. Asa cried unto the Lord his God—Strong in the confidence that the power of God was able to give the victory equally with few as with many, the pious king marched with a comparatively small force to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict—completely routed the enemy, and succeeded in obtaining, as the reward of his victory, a rich booty in treasure and cattle from the tents of this pastoral horde.

Faithlife Study Bible Chapter 14

the land was at rest Although Asa had peace for 10 years, his reign included conflict at the beginning (vv. 9–15) and end (16:1–6).

14:2 good and right While Asa remains faithful for most of his reign, his reign ends negatively (16:7–12).

14:3 He removed the foreign altars and high places Built during Rehoboam’s reign (see note on 12:1).

Altars in the Old Testament Table

Asherahs Typically refers to sacred poles or trees used to worship the Canaanite goddess Asherah (Deut 16:21), who is associated with sexual fertility and sacred prostitution (2 Kgs 23:7; see note on Exod 34:13). Asherah often is mentioned alongside Baal (Judg 3:7; 1 Kgs 18:19).

14:4 to seek Yahweh The theme of seeking God, present throughout 1–2 Chronicles, is especially prevalent in the account of Asa (see note on 2 Chron 11:16).

As Judah seeks God, they are rewarded with peace and prosperity (v. 7). Azariah encourages Asa to make reforms, pointing out that those who seek God are found by Him (15:2, 4). During Asa’s reforms the people make a covenant to seek God with all their hearts (15:12–15). Asa eventually falls away from faith and does not end his life seeking God (16:12).

14:6 he built fortified cities in Judah Just as Rehoboam did (11:5).

14:7 he has given rest to us on every side The peace enjoyed by Judah during Asa’s reign is a direct result of Judah’s seeking God.

14:9 Zerah the Cushite The identity of Zerah is unknown.

with an army of a thousand thousands Literally “a thousand thousands.” This phrase indicates a large army rather than a specific number.

14:10 Mareshah A fortified city (11:8) south of Jerusalem. The precise location of the Valley of Zephathah is unknown.

14:11 we rely upon you Relying on God—along with seeking God (see note on v. 4)—is a theme in the Chronicler’s portrayal of Asa (14:1–16:14).

Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume 2 Chronicles 14:1–8

Here is, I. Asa’s general character (v. 2): He did that which was good and right in the eyes of the Lord his God. 1. He aimed at pleasing God, studied to approve himself to him. Happy are those that walk by this rule, to do that which is right, not in their own eyes, or in the eye of the world, but in the eyes of God. 2. He saw God’s eye always upon him, and that helped much to keep him to what was good and right. 3. God graciously accepted him in what he did, and approved his conduct as good and right.

II. A blessed work of reformation which he set on foot immediately upon his accession to the crown. 1. He removed and abolished idolatry. Since Solomon admitted idolatry, in the latter end of his reign, nothing had been done to suppress it, and so, we presume, it had got ground. Strange gods were worshipped and had their altars, images, and groves; and the temple service, though kept up by the priests (ch. 13:10), was neglected by many of the people. Asa, as soon as he had power in his hands, made it his business to destroy all those idolatrous altars and images (v. 3, 5), they being a great provocation to a jealous God and a great temptation to a careless unthinking people. He hoped by destroying the idols to reform the idolaters, which he aimed at, rather than to ruin them. 2. He revived and established the pure worship of God; and, since the priests did their part in attending God’s altars, he obliged the people to do theirs (v. 4): He commanded Judah to seek the Lord God of their fathers, and not the gods of the heathen, and to do the law and the commandments, that is, to observe all divine institutions, which many had utterly neglected. In doing this, the land was quiet before him, v. 5. Though they were much in love with their idols, and very loth to leave them, yet the convictions of their consciences sided with the commands of Asa, and they could not, for shame, refuse to comply with them. Note, Those that have power in their hands, and will use it vigorously for the suppression of profaneness and the reformation of manners, will not meet with so much difficulty and opposition therein as perhaps they feared. Vice is a sneaking thing, and virtue has reason enough on its side to make all iniquity stop her mouth, Ps. 107:42.

III. The tranquillity of his kingdom, after constant alarms of war during the last two reigns: In his days the land was quiet ten years (v. 1), no war with the kingdom of Israel, who did not recover the blow given them in the last reign for a great while. Abijah’s victory, which was owing, under God, to his courage and bravery, laid a foundation for Asa’s peace, which was the reward of his piety and reformation. Though Abijah had little religion himself, he was instrumental to prepare the way for one that had much. If Abijah had not done what he did to quiet the land, Asa could not have done what he did to reform it; for inter arma silent leges—amidst the din of arms the voice of law is unheard.

IV. The prudent improvement he made of that tranquillity: The land had rest, for the Lord had given him rest. Note, If God give quietness, who then can make trouble? Job 34:29. Those have rest indeed to whom God gives rest, peace indeed to whom Christ gives peace, not as the world giveth, Jn. 14:27. Now, 1. Asa takes notice of the rest they had as the gift of God (He hath given us rest on every side. Note, God must be acknowledged with thankfulness in the rest we are blessed with, of body and mind, family and country), and as the reward of the reformation begun: Because we have sought the Lord our God, he has given us rest. Note, As the frowns and rebukes of Providence should be observed for a check to us in an evil way, so the smiles of Providence should be taken notice of for our encouragement in that which is good. See Hag. 2:18, 19; Mal. 3:10. We find by experience that it is good to seek the Lord; it gives us rest. While we pursue the world we meet with nothing but vexation. 2. He consults with his people, by their representatives, how to make a good use of the present gleams of peace they enjoyed, and concludes with them, (1.) That they must not be idle, but busy. Times of rest from war should be employed in work, for we must always find ourselves something to do. In the years when he had no war he said, “Let us build; still let us be doing.” When the churches had rest they were built up, Acts 9:31. When the sword is sheathed take up the trowel. (2.) That they must not be secure, but prepare for wars. In times of peace we must be getting ready for trouble, expect it and lay up in store for it. [1.] He fortified his principle cities with walls, towers, gates, and bars, v. 7. “This let us do,” says he, “while the land is yet before us,” that is, “while we have opportunity and advantage for it and have nothing to hinder us.” He speaks as if he expected that, some way or other, trouble would arise, when it would be too late to fortify, and when they would wish they had done it. So they built and prospered. [2.] He had a good army ready to bring into the field (v. 8), not a standing army, but the militia or trained-bands of the country. Judah and Benjamin were mustered severally; and Benjamin (which not long ago was called little Benjamin, Ps. 68:27) had almost as many soldiers as Judah, came as near as 28 to 30, so strangely had that tribe increased of late. The blessing of God can make a little one to become a thousand. It should seem, these two tribes were differently armed, both offensively and defensively. The men of Judah guarded themselves with targets, the men of Benjamin with shields, the former of which were much larger than the latter, 1 Ki. 10:16, 17. The men of Judah fought with spears when they closed in with the enemy; the men of Benjamin drew bows, to reach the enemy at a distance. Both did good service, and neither could say to the other, I have no need of thee. Different gifts and employments are for the common good.

Verses 9–15

Here is, I. Disturbance given to the peace of Asa’s kingdom by a formidable army of Ethiopians that invaded them, v. 9, 10. Though still they sought God, yet this fear came upon them, that their faith in God might be tried, and that God might have an opportunity of doing great things for them. It was a vast number that the Ethiopians brought against him: 1,000,000 men; and now he found the benefit of having an army ready raised against such a time of need. That provision which we thought needless may soon appear to be of great advantage.

II. The application Asa made to God on occasion of the threatening cloud which now hung over his head, v. 11. He that sought God in the day of his peace and prosperity could with holy boldness cry to God in the day of his trouble, and call him his God. His prayer is short, but has much in it. 1. He gives to God the glory of his infinite power and sovereignty: It is nothing with thee to help and save by many or few, by those that are mighty or by those that have no power. See 1 Sa. 14:6. God works in his own strength, not in the strength of instruments (Ps. 21:13), nay, it is his glory to help the weakest and to perfect strength out of the mouth of babes and sucklings. “We do not say, Lord, take our part, for we have a good army for thee to work by; but, take our part, for without thee we have no power.” 2. He takes hold of their covenant-relation to God as theirs. O Lord, our God! and again, “Thou art our God, whom we have chosen and cleave to as ours, and who hast promised to be ours.” 3. He pleads their dependence upon God, and the eye they had to him in this expedition. he was well prepared for it, yet trusted not to his preparations; but, “Lord, we rest on thee, and in thy name we go against this multitude, by warrant from thee, aiming at thy glory, and trusting to thy strength.” 4. He interests God in their cause: “Let not man” (mortal man, so the word is) “prevail against thee. If he prevail against us, it will be said that he prevails against thee, because thou art our God, and we rest on thee and go forth in thy name, which thou hast encouraged us to do. The enemy is a mortal man; make it to appear what an unequal match he is for an immortal God. Lord, maintain thy own honour; hallowed by thy name.”

III. The glorious victory God gave him over his enemies. 1. God defeated the enemy, and put their forces into disorder (v. 12): The Lord smote the Ethiopians, smote them with terror, and an unaccountable consternation, so that they fled, and knew neither why nor whither. 2. Asa and his soldiers took the advantage God gave them against the enemy. (1.) They destroyed them. They fell before the Lord (for who can stand before him?) and before his host, either an invisible host of angels that were employed to destroy them or the host of Israel, called God’s host because owned by him. (2.) They took the plunder of their camp, carried away very much spoil from the slain and from the baggage. (3.) They smote the cities that were in league with them, to which they fled for shelter, and carried off the spoil of them (v. 14); and they were not able to make any resistance, for the fear of the Lord came upon them, that is, a fear which God struck them with to such a degree that they had no heart to withstand the conquerors. (4.) They fetched away the cattle out of the enemy’s country, in vast numbers, v. 15. Thus the wealth of the sinner is laid up for the just.

Matthew Henry’s Concise Commentary on the Bible Chapter 14

Asa’s piety, He strengthens his kingdom.

Asa aimed at pleasing God, and studied to approve himself to him. Happy those that walk by this rule, not to do that which is right in their own eyes, or in the eye of the world, but which is so in God’s sight. We find by experience that it is good to seek the Lord; it gives us rest; while we pursue the world, we meet with nothing but vexation. Asa consulted with his people how to make a good use of the peace they enjoyed; and concluded with them that they must not be idle, nor secure. A formidable army of Ethiopians invaded Asa’s kingdom. This evil came upon them, that their faith in God might be tried. Asa’s prayer is short, but it is the real language of faith and expectation from God. When we go forth in God’s name, we cannot but prosper, and all things work together for the good of those whom he favours.

The Bible Panorama: Enjoying the Whole Bible with a Chapter-by-Chapter Guide Chapter Fourteen

V 1–6: ASA’S RIGHTEOUSNESS After King Abijah dies, his son, Asa, reigns for ten years, during which time the land enjoys quietness. His reign is summarised here. He does what is pleasing to God. Idolatry is purged away and he commands Judah to seek God and to obey Him. Even the high places are removed. V 7: ASA’S REST He rebuilds the cities and their walls and yet is conscious that the rest he has on every side is because of the LORD in whom he trusts. V 8–15: ASA RESCUED Asa has an army of 300,000 men from Judah and 280,000 from Benjamin. Nevertheless, he knows that it is God who will give the victory in battle against the Ethiopians, even though he is vastly outnumbered by them. He cries out to God and is delivered. The LORD strikes the Ethiopians. They are overthrown, and the men of Judah gain very much spoil and defeat all the cities around Gerar.

CHAPTER FIFTEEN

Wiersbe’s Expository Outlines on the Old Testament 2 Chronicles

Asa led the nation in two reforms as he removed the altars to the foreign gods and commanded the people to return to the Lord. God honored his efforts by giving the nation ten years of peace, during which the king fortified the cities. His victory over the Ethiopians and the message from the prophet Azariah motivated the king to gather all the people together to reaffirm their covenant with Him

An Exposition of the Old Testament, Vols. I–VI Chapter 14

CHAP. 14

THIS chapter relates the death of Abijah, and the succession of Asa in his stead, ver. 1. gives a good character of the latter for his reformation in religion, and for the care he took for the safety and protection of his subjects, ver. 2–8 and an account is given of a large army of Ethiopians that came against him, over whom he crying to the Lord, and trusting in him, by his help obtained a complete victory, ver. 9–15.

Ver. 1. So Abijah slept with his fathers, see 1 Kings 15:8. and Asa his son reigned in his stead; in his days the land was quiet 10 years; the Targum is, the land of Israel; but much better the Septuagint, the land of Judah; these 10 years, in which it had rest from war, were the first three years of Asa’s reign, and the first seven of Baasha’s, according to Jarchi, and which seems right; after which there was war between them all their days, see 1 Kings 15:32, 33.

Ver. 2. And Asa did that which was good and right, &c.] See 1 Kings 15:11.

Ver. 3. For he took away the altars of the strange gods, &c.] Or of a strange people, of the Zidouians, Ammonites, and Moabites, which had remained from the times of Solomon, and which he built for his wives, 1 Kings 11:7, 8. and the high places; built for idols; for as for those on which the true God was worshipped, they were not removed in his days, 1 Kings 15:14. and brake down the images; or statues, or pillars, erected to the honour of idols, and on which the images of them were placed: and cut down the groves; in the midst of which they stood.

Ver. 4. And commanded Judah to seek the Lord God of their fathers, &c.] To pray to him, and him only, and attend his worship and service; this he did by a public edict: and to do the law and the commandment: to observe all the laws of God, moral, ceremonial, and civil.

Ver. 5. Also he took away out of all the cities of Judah the high places and the images, &c.] Perhaps the high places in ver. 3 design only the high places and altars in Jerusalem, and near it; these in all the rest of the cities of the land; the images were, as the word signifies, sun-images, either made in the form of the sun, or dedicated to it, or temples for it; see the note on Lev. 26:30. and the kingdom was quiet before him; he had no foreign enemy to molest him, and so took that opportunity to reform divine worship, and in that he met with no opposition from his people.

Ver. 6. And he built fenced cities in Judah, &c.] For his defence against the kingdom of Israel and other nations, as Rehoboam had done before him; and which might have been demolished by Shishak king of Egypt, when he took them, ch. 11:5–12 and 12:4. for the land had rest; according to the Targum, the land of Israel rested, and gave no disturbance to the kingdom of Judah, not having recovered the blow given them by Abijah; but it is rather to be understood of the land of Judah, which, as it did not attempt the reduction of the 10 tribes, so it was neither attacked by them, nor any other enemy: and he had no war in those years; in the 10 years mentioned, ver. 1. neither with Israel nor any other nation: because the Lord had given him rest; that he might be at leisure to do the above things; all rest is from the Lord, civil, spiritual, and eternal.

Ver. 7. Therefore he said unto Judah, &c.] To the nobles and principal men of the kingdom: let us build these cities; which he, no doubt, particularly mentioned by name, and pointed at; that is, repair and fortify them, and put them into a better condition of defence: and make about them walls and towers, gates and bars; which are always made to fortified places, to protect the inhabitants, and keep out an enemy: while the land is yet before us; in our power, no enemy in it, nor any to hinder or molest: because we have sought the Lord our God, we have sought him, and he hath given us rest on every side; had set up his pure worship, reformed abuses in it, and removed idolatry from it, and closely attended to the service of the sanctuary, which was well-pleasing to God; the happy effect of which they experienced, rest from all their enemies round about them: so that they built, and prospered; they began, and went on, and finished, there being nothing to hinder them.

Ver. 8. And Asa had an army of men that bare targets and spears, out of Judah 300,000, &c.] These were armed with a large sort of shield, to protect them, and with spears, to push at an enemy when they came near them, and to close quarters with them: and out of Benjamin, that bare shields and drew bows, 280,000; these had also a lesser sort of shields, to defend their bodies, and bows and arrows, to annoy an enemy at a distance: all these were mighty men of valour; able-bodied men, valiant and courageous; perhaps Asa gathered these together, on hearing that the Ethiopians were preparing to attack him, as follows.

Ver. 9. And there came out against them Zerah the Ethiopian, with an host of 1,000,000, and 300 chariots, &c.] According to Josephus, this army consisted of 900,000 foot, and 100,000 horsemen, and certain it is there were horsemen among them, ch. 16:8. some say these were not the Ethiopians in Africa, beyond Egypt, being, as is said, too far off for such an army to travel, and it would be hard to say what should induce them to it; and besides it is urged, the king of Egypt would never have suffered them to pass through his dominions, as they must to come to Judea; but that, they were the Cushite Arabs, that inhabited Midian, part of Arabia Petræa, and Arabia Felix, near Judæa, see the note on Numb. 12:1. but since this great host consisted of Lubim or Lybians, inhabitants of Africa, as well as of Ethiopians, ch. 16:8. these Ethiopians seem to be rather those in Africa, who were masters of Egypt and Lybia, as well as Ethiopia, quickly after the death of Shishak, or Sesostris, see ch. 12:2, 3. which accounts for the largeness of this army, and their passage through Egypt: that there were two sorts of Ethiopians, the western and eastern ones, the one that dwelt in Africa, the other in Asia, appears clearly from Homer, Herodotusd, and Heliodorus, the former of which seem here meant; nor need this army be thought incredible, especially since they were joined by the Lubim or Lybians, and assisted by the Philistines, as appears by what follows; besides, the two armies of Israel and Judah we read of in the preceding chapter, when put together, exceed this; see also ch. 17:14–18. so the armies of Tamerlane and Bajazet, that of the former being 1,600,000, and that of the latter 1,400,000: and came unto Mareshah; a city in the tribe of Judah, on the borders of it, ch. 11:8.

Ver. 10. Then Asa went out against him, &c.] Notwithstanding he brought so great an army with him: and they set the battle in array in the valley of Zephathah at Mareshah; where the Ethiopians were; he did not stay till they got further into his country, but marched against them when on the frontiers of it, and chose the valley to pitch in, as being more to the advantage of his smaller army; see Judg. 1:17.

Ver. 11. And Asa cried unto the Lord his God, &c.] Or prayed, as the Targum, with vehemence, being in distress; this he did before the battle began, at the head of his army, and for the encouragement of it: and said, Lord, it is nothing with thee to help; nothing can hinder from helping, his power being superior to all others, and even infinite, and none besides him could: whether with many, or with them that have no power; numbers make no difference with him, nor the condition they are in; whether numerous and mighty, or few and feeble; he can as easily help the one as the other, see 1 Sam. 14:6. help us, O Lord our God; who are few and weak in comparison of the enemy: for we rest on thee; trust in thee, and rely upon thee for help; the Targum is, “on thy Word we lean:” and in thy name we go against this multitude; expressing faith in him, expecting help from him, encouraging and strengthening themselves in him, going forth not in their own name and strength, but in his; the Targum is, “in the name of the Word of the Lord:” O Lord, thou art our God; and thou only we know, and serve no other, and we are thy people, called by thy name: let not man prevail against thee; for should this enemy prevail against them, it would be interpreted prevailing against their God.

Ver. 12. So the Lord smote the Ethiopians before Asa, and before Judah, &c.] With consternation and terror; they were thrown into a panic: and the Ethiopians fled; before them, just as Jeroboam and Israel had, as related in the preceding chapter, ver. 15, 16.

Ver. 13. And Asa, and the people that were with him, pursued them unto Gerar, &c.] A city of the Philistines, Gen. 20:1. and the Ethiopians were overthrown, that they could not recover themselves; they were thrown into such a fright, and into so much confusion, that they could not put themselves in order, and rally again; or there fell such a vast number of them, that there were scarce any remaining alive, which seems to be the sense of the words used: for they were destroyed before the Lord, and before his host; the army of Israel, which the Lord was, as it were, the Commander of, fought for, and led them in the pursuit, and gave them victory; or it may mean an host of angels, employed in destroying this great army; and so the Syriac and Arabic versions of ver. 12 read, “the angel of the Lord smote the Ethiopians:” and they carried away very much spoil; which they found in their camp, and with their slain; even much gold and silver, as Josephus says.

Ver. 14. And they smote all the cities round about Gerar, &c.] The cities of the Philistines, who were auxiliaries and confederates with these Ethiopians, and colonies from them, according to Theodoret, and who says, about Eleutheropolis was a place, called, in his time, Geraron Saton: for the fear of the Lord came upon them; so that they had no power to defend themselves, and oppose the men of Judah: and they spoiled all the cities; of the goods and substance that were in them: for there was exceeding much spoil in them; great wealth and riches of one kind or another.

Ver. 15. They smote also the tents of cattle, &c.] The people that dwelt in tents for the sake of the pasturage of their cattle; the Scenite Arabs, so called from dwelling in tents: and carried away sheep; which those Arabs were feeding in Palestine, and which this great army brought with them for their support: and camels in abundance; which is another circumstance proving them to be Arabs, who abounded with camels: and returned to Jerusalem; with their spoil, and with great joy.

Opening Up 2 Chronicles Asa’s Work of Reformation (14:1–8)

While Abijah is a somewhat ambiguous figure in Chronicles, the writer doesn’t leave us in any doubt about Asa. Lest the closing scenes of his life mislead us, we are told at the outset that here was a king who ‘did what was good and right in the eyes of the LORD his God’ (14:2). And he does a lot. He presides over a fairly thorough religious reformation, as well as an extensive building and fortification programme. The heart of Asa’s reformation is the command ‘to seek the LORD’ (v. 4), and the basis of the peace he enjoys in the early years of his reign is Judah’s positive response (v. 7). In the process, Asa taught Judah, and teaches us, that seeking the Lord is closely allied to keeping ‘the law and the commandment’ (v. 4).

Asa’s cry (14:9–15)

When on the brink of war, in contrast to Abijah’s day, this time it is the king himself who cries to the Lord. Not just any Lord, but ‘the LORD his God’ (v. 11). Asa knows his God, and his prayer reinforces that fact. He knows that his God is unique, is able to help the weak, and that his God is ‘our God’—the God of Judah. The Lord had said that Israel were called by his name (7:14), so when they went into battle, they could rightly say that they were engaging the enemy in his name. His reputation was at stake. And for Asa, knowing the character of his God makes it second nature to rely on him. As the psalmist said, ‘… those who know your name put their trust in you’ (Ps. 9:10).

When J. G. Paton, missionary to the South Seas, was translating the Scriptures for the islanders, for a long time he just could not find any word in their language that adequately translated the word ‘believe’. One day, one of the locals came into his study exhausted, flung himself down on a chair, rested his feet on another chair and stretched out, saying how good it was to lean his whole weight on those chairs. Instantly Paton knew he had his word for ‘believe’. When you trust someone, you are prepared to lean your whole weight on that person’s word. To lean your whole weight on the word of another is what faith is all about. Here Asa leans his whole weight on what he knows his God is like. The word ‘rely’ (v. 11) is an important one in Chronicles, and it will prove to be especially significant in the life of Asa.

Opening Up 2 Chronicles Abijah’s Sermon (13:1–12)

Abijah’s words are better than his heart. Knowing what we do about him from 1 Kings, his sermon in 1 Chronicles 13:4–12 takes on a distinct tinge of self-righteousness and self-satisfaction. Nevertheless, what he says is to the point, and is close to the heart of the writer as well.

Abijah reminds Jeroboam that God’s covenant with David is still in full force and has not passed its sell-by date (v. 5). That is the significance of the phrase ‘a covenant of salt’, referring to the use of salt as a preservative.

For Jeroboam to go his own separate way from Judah, even allowing for Rehoboam’s naivety, is to forsake the Lord (v. 11). And to then wage war on Judah is to ‘withstand the kingdom of the LORD’ (v. 8). Even when you outnumber your enemy two-to-one, if you are fighting ‘against the LORD … you cannot succeed’, Ahijah tells Jeroboam (v. 11).

Centuries later, an influential Jewish rabbi was conscious of the same danger Jeroboam was being warned about here—of unwittingly ‘opposing God’. On that occasion the council ‘took his advice’ (Acts 5:39). But Jeroboam had made his choice. He might not have fully grasped the implications of what he was doing, but he was now at the point of no return. Superior numbers and cunning military strategy, however, are no match for God.

Judah’s cry (13:13–22)

While Jeroboam gets things horribly wrong, the writer is careful to make clear that it is not Ahijah but Judah collectively who get things right. The king has a firm commitment to religious orthodoxy. What he doesn’t have, however, is a prayerful reliance on the Lord. The men of Judah cry to God as they rely on God (v. 14). Back in 1 Chronicles 5, the two and a half tribes had cried out to God in battle and been helped ‘because they trusted in him’ (1 Chr. 5:20). Asa, Jehoshaphat, Hezekiah and Isaiah would follow suit in due course (2 Chr. 14:11; 18:31; 32:20). Here was one of the scenarios Solomon had envisaged as he prayed at the dedication of the temple, and the Lord did indeed ‘hear from heaven … and maintain their cause’, just as he had asked (6:35).

While Abijah doesn’t get any of the credit for this episode, he does get some of the benefit. He ‘grew mighty’ while Jeroboam grew weak (13:20–21). Relying on the Lord and rebelling against the Lord have very different consequences. Rebels are ultimately ‘subdued’; reliers ‘prevail’ (v. 18).

Asa’s work of reformation (14:1–8)

While Abijah is a somewhat ambiguous figure in Chronicles, the writer doesn’t leave us in any doubt about Asa. Lest the closing scenes of his life mislead us, we are told at the outset that here was a king who ‘did what was good and right in the eyes of the LORD his God’ (14:2). And he does a lot. He presides over a fairly thorough religious reformation, as well as an extensive building and fortification programme. The heart of Asa’s reformation is the command ‘to seek the LORD’ (v. 4), and the basis of the peace he enjoys in the early years of his reign is Judah’s positive response (v. 7). In the process, Asa taught Judah, and teaches us, that seeking the Lord is closely allied to keeping ‘the law and the commandment’ (v. 4).

Asa’s cry (14:9–15)

When on the brink of war, in contrast to Abijah’s day, this time it is the king himself who cries to the Lord. Not just any Lord, but ‘the LORD his God’ (v. 11). Asa knows his God, and his prayer reinforces that fact. He knows that his God is unique, is able to help the weak, and that his God is ‘our God’—the God of Judah. The Lord had said that Israel were called by his name (7:14), so when they went into battle, they could rightly say that they were engaging the enemy in his name. His reputation was at stake. And for Asa, knowing the character of his God makes it second nature to rely on him. As the psalmist said, ‘… those who know your name put their trust in you’ (Ps. 9:10).

The Teacher’s Bible Commentary Good King Asa Begins to Reign (2 Chron. 14:1–15)

Good King Asa Begins to Reign (2 Chron. 14:1–15)

The passage.—Chapter 14 records the beginning years of the rule of Asa. He was one of the most righteous kings to arise in Judah.

His first ten years were marked by peace. He took advantage of these quiet years by reinforcing his borders. He also built several cities and strengthened them.

After the ten years of peace, Judah was attacked by the Ethiopians led by Zerah. Through his dependence on God, Asa was able to rout the forces of the Ethiopians. So great was the victory, that the Ethiopians were not able to recover from their defeat.

Special points.—The targets spoken of in verse 8 were large shields which covered the entire body.

Zerah the Ethiopian (v. 9) has been identified by some as Osorkon I, the successor to Shishak in the twenty-second dynasty of Egypt. If this is correct, he was probably trying to duplicate Shishak’s invasion of Judah.

Truth for today.—Asa’s prayer recorded in verse 11 has a tremendous spiritual truth in it. God is able to bring victory out of much or little, many or few. God can use us for good if we will but dedicate ourselves to him. We may not think we have much to offer. However, God can take what we have and transform it into a mighty force for good.

1 and 2 Chronicles: A Mentor Commentary Structure of 14:2–15:19

Structure of 14:2–15:19

The record of Asa’s positive years divides into two main sections. This first half of Asa’s reign focuses on his reforms and blessings (14:2–7) and on his victory (14:8–15:19). These two segments themselves divide into two smaller units each (see figure 33).

Asa’s Early Years of Reform and Blessing (14:2–7)

At first, the reign of Asa was a time of extensive reforms and prosperity. This material contrasts with 16:12–14, a time of trouble and sickness for Asa (see figure 33). This portion of Asa’s reign divides into his reforms (14:2–5a) and the resulting blessings (14:5b–7; see figure 33).

1 and 2 Chronicles: A Mentor Commentary Asa’s Reforms (14:2–5a)

Asa’s Reforms (14:2–5a)

The Chronicler began his record with a general characterization of Asa as one who did good and right in the eyes of the LORD (14:2 // 1 Kgs. 15:11). Although the Chronicler omitted the comparison with David (see 1 Kgs. 15:11), he added that Asa did good and right (14:2 //1 Kgs. 15:11). This expansion indicated his enthusiasm for this period of Asa’s life.

The Chronicler’s record of Asa’s reforms (14:3–5) replaced the report of male shrine prostitution (see 1 Kgs. 15:12) with the notice that Asa destroyed pagan worship centers (14:3). The foreign altars may have been those altars Solomon erected for his foreign wives (see 1 Kgs. 11:7–8). Asa also razed the high places, worship centers in Judah other than the temple in Jerusalem (14:3). Moreover, he crushed sacred stones, pillars erected next to pagan altars as representations of the deities or as phallic symbols. Such stones were strictly forbidden in Mosaic Law (see Exod. 23:24; Lev. 26:1; Deut. 16:21–22). Asherah poles were probably wooden representations of the divine consort of Baal (see Judg. 3:7; 2 Kgs. 23:4) or another kind of phallic symbol associated with the goddess. They were also demolished in Asa’s reforms. The description of Asa’s efforts closely follows the instructions of Deut. 12:1–3. The Chronicler cast the king’s reforms in this traditional language to present him as an example of what Judah’s kings were always to do.

The Chronicler also summarized the instructions Asa delivered to Judah during his reform efforts. First, the king ordered his people to seek the LORD (14:4). This terminology alludes to the programmatic promise given to Solomon at the dedication of the temple (7:14). ‘Seeking’ God in sincere prayer and worship was the way to the favor of God (see Introduction: 19) Seeking). Moreover, the use of this terminology early in Asa’s reign anticipates the dominance of the theme of seeking God throughout this account. The term occurs no less than eleven times in his reign (14:4, 7 [twice]; 15:2 [thrice], 4, 12, 13, 15; 16:12).

Second, the king commanded his people to submit to God’s laws and commandments (14:4). The importance of obedience to the Law of God appears throughout Chronicles. The standard the Chronicler held for his post-exilic readers was the same Asa held for his community (see Introduction: 14) Standards).

The Chronicler’s initial record of Asa’s reforms closes with another reference to high places and the mention of incense altars (14:5; see 14:3). The meaning of the latter term is not altogether certain. It has been translated ‘sun pillar’, but modern research points in the direction of the NIV translation. Whatever the specific meaning, the term is associated with pagan worship in several places (see Lev. 26:30; 2 Chr. 30:14; 34:4, 7; Isa. 17:8; 27:9; Ezek. 6:4, 6).

The Chronicler noted here that Asa destroyed the high places … in every town in Judah (14:5). Some interpreters have seen this statement as a contradiction of 15:17 (// 1 Kgs. 15:14) where it is reported that Asa did not remove the high places. A similar juxtaposition occurs in the reign of Jehoshaphat (see 17:6 and 20:33). There is no reason for finding a contradiction here. 14:5 refers to Asa’s practices during his early years of blessing; 15:17 is limited to his later years of disobedience and judgment. Moreover, 14:5 explicitly mentions Judah and 15:17 speaks of Israel. It is possible that the Chronicler distinguished here between what Asa did early in Judah itself and what he did not do in the territories of northern Israel which he conquered during his lifetime.

Asa’s Blessings (14:5b–7)

In 14:5b the Chronicler shifted attention away from Asa’s reforms to the blessings he received. Traditional versification and the NIV obscures this change of topic, but the shift is apparent. In fact, 14:5b forms an introduction to 14:6–7 much like 14:2 introduced the actions of 14:3–5a. At this point, the text is concerned with how the kingdom experienced a time of peace as a result of Asa’s reforms (14:5b).

Peace is an important goal the Chronicler set before his readers. As elsewhere in the Old Testament, it connoted not only the absence of war, but economic prosperity and social well being. In this positive half of Asa’s reign the Chronicler mentioned the theme of peace four times (see 14:1, 5, 6; 15:5). This portion of Asa’s reign depicts the benefits of fidelity for God’s people; it brings them peace (see Introduction: 23) Victory and Defeat).

The Chronicler’s record of Asa’s early prosperity divides into straight narration of his actions (14:6), royal decree (14:7a–c), and a straight narration of further actions (14:7d). The chief focus of the material stands out in the repetition of the concept of ‘building’ (14:6, 7 [twice]).

Asa built up fortified cities (14:6). In line with common ancient Near Eastern beliefs, the Chronicler saw the king’s success in building as a demonstration that God had blessed him. Asa was able to concentrate on his fortifications since the land was at peace (14:6; see Introduction: 23) Victory and Defeat). This note was important to the Chronicler’s evaluation of Asa’s fortifications. If a king built fortifications as a result of peace given by God, the Chronicler approved the projects as God’s blessing. If a king built in response to the threat of an enemy, the fortification demonstrated a lack of trust in God (see Introduction: 24) Building and Destruction).

Beyond this, the Chronicler also described this time of Asa’s kingdom as a period of rest (14:6). The term rest appears three times in this portion of Asa’s reign (14:6b, 7; 15:15). The association of rest and peace in this material suggests that the Chronicler drew a line of contact between these years of Asa’s reign and David and Solomon. He used both of these terms to describe the splendor of the ideal reigns of David and Solomon (see Introduction: 23) Victory and Defeat). Although Asa fell short of reaching the full stature of the ideal monarchs, this portion of his reign reflected the goodness experienced in those days.

Perhaps the Chronicler’s readers wondered if the blessings afforded David and Solomon were far beyond their grasp. The Chronicler’s description of Asa’s reign demonstrated that Judah can enjoy the blessings of peace and rest at any time if she responds faithfully to God.

The Chronicler paused to make his theological perspective on these events plain. Why did Asa enjoy this period of peace? The LORD gave him these blessings (14:6). Many times the Chronicler pointed to divine activity as the ultimate cause of events in Israel’s history (see Introduction: 10) Divine Activity). This period of prosperity was not the result of human effort; it was divine response to Asa’s fidelity.

The account of Asa’s blessing turns to a summary of his speech that inspired the building projects (14:7). Asa ordered the people to build because ‘the land is still ours’ (14:7). God had kept Judah safe in her land. Asa’s words made it clear, however, why this divine protection had come. It was ‘because we sought the LORD … we sought him’ (14:7). These words recall the earlier account of Asa’s reforms (14:4). He and the nation had fulfilled the requirement of ‘seeking’ help from God (see Introduction: 19) Seeking). Consequently, God gave rest on every side (see Introduction: 23) Victory and Defeat).

To close off this section of his account, the Chronicler pointed out that the nation built and prospered (14:7). Once again, the blessing of building comes to the foreground (see Introduction: 24) Building and Destruction). The terminology of ‘prosperity’ appears many times in Chronicles as a description of a time of economic well being resulting from obedience blessed by God (see Introduction: 26) Prosperity and Poverty). The result of Asa’s reforms was grand prosperity for the entire nation of Judah.

As the Chronicler’s readers heard these descriptions of Asa’s time, they were to yearn to see the same blessings in their own day. Rebuilding and prosperity were among their goals as well. The Chronicler left no room for misunderstanding the way that would lead to these results. Seeking the Lord as Asa did was the key to their desires.

Asa’s Victory, Prophetic Approval, and Obedience (14:8–15:19)

The next section of Asa’s reign covers several closely related events. These materials also demonstrate that Asa was under divine blessing during this portion of his reign.

Structure of 14:8–15:19

This material divides into two main sections. First, Asa won a victory in battle against Zerah (14:8–15). Second, the battle is followed by two more closely related events: a prophetic encouragement to the king (15:1–7), and the king’s positive response to the prophet (15:8–19). With the exception of 15:16–18 (// 1 Kgs. 15:13–15), all of this material came from the Chronicler’s hand (see figure 32). On a large scale, these verses balance with 16:1–10 (see figure 33).

Asa’s Victory in Conflict (14:8–15)

This first battle of Asa’s reign ended with a resounding victory for Judah. As such, it contrasts with the second battle of defeat in 16:2–6. Here Asa fought in an exemplary manner, demonstrating full reliance on God.

Structure of 14:8–15

The episode divides into five symmetrical parts (see figure 33). The opening describes the size and quality of the king’s standing army in Jerusalem (14:8). The end of the story notes that this army returned to its original position in Jerusalem (14:15b). The tension rises as Zerah approaches with a huge army and Asa goes out to meet him (14:9–10), but the drama begins to resolve as Asa defeats Zerah’s army (14:12–15a). The turning point in the narrative is Asa’s prayer for divine assistance (14:11).

Asa’s Standing Army (14:8)

In many respects this verse bridges the gap between the preceding context of Asa’s blessing and this battle. The size and quality of the king’s army is another example of Asa’s prosperity. His standing army (presumably housed in Jerusalem [see 17:13]) consisted of three hundred thousand men from Judah and two hundred and eighty thousand from Benjamin (14:8). For comparisons with other records of Judah’s army, see 11:1. The total of 580,000 soldiers seems very large. As with other passages where high numbers occur, several explanations are possible. (For the Chronicler’s use of large numbers of soldiers, see comments on 1 Chr. 12:24–37.) However one handles these numbers, the point is that Asa’s army is extraordinarily large. The text makes it plain that Asa’s army was of fine quality as well. His soldiers were brave fighting men equipped with large shields, spears, small shields, and bows (14:8).

Asa and Zerah Draw Battle Lines (14:9–10)

Despite the size and quality of Asa’s army, his enemy was even greater. Zerah the Cushite came against Judah with a vast army (14:9). At this time, Cush (Ethiopia) was under Egyptian rule, and Zerah was probably acting on behalf of the Egyptian Osorkon I. Literally, the Hebrew text describes Zerah’s soldiers as ‘a thousand thousands’ (i.e. one million). Again, there are several options for interpreting this extremely large number. (For the Chronicler’s use of large numbers of soldiers, see comments on 1 Chr. 12:24–37.) However one handles this calculation, Asa was greatly outnumbered. As in Abijah’s conflict with Jeroboam (see 13:1–20) the enemy of Judah is nearly twice his size. Moreover, Zerah had three hundred chariots at his command (14:9). The motif of Judah facing an enemy with a larger army appears a number of times in Chronicles. In each case, the apparent inadequacy of Judah’s army demonstrated that divine intervention was the cause of victory (see Introduction: 23) Victory and Defeat).

Asa took his army to meet Zerah in the Valley of Zephthah near Mareshah (14:10), one of Rehoboam’s fortified cities (see 11:8). The tension of the narrative builds as the battle ensues against formidable odds.

Asa Invokes Divine Intervention (14:11)

Asa prepared for battle against his sizable foe by calling for help from God. His actions recall the similar responses of Rehoboam (12:6) and Abijah (13:14), and anticipate the prayers of Jehoshaphat (18:31; 20:6–12; see Introduction: 17) Prayer; see also 23) Victory and Defeat).

Asa’s prayer was straightforward. First, he declared his confidence in the supremacy of God as a helper of the weak: ‘There is no one like you to help the powerless’ (14:11). The acknowledgment of Judah’s weakness appears again in Jehoshaphat’s prayer (see 20:12). Asa confessed his inability to withstand the attack of Zerah’s army in his own strength.

Second, Asa asked God to help (14:11). In the Chronicler’s vocabulary, God helps his people by furthering their causes (see Introduction: 10) Divine Activity). Why should God help? Asa declared, ‘for we rely on you’ (14:11). The Chronicler mentioned reliance on God four times in his history (see 13:18; 14:11; 16:7, 8). In each case relying on God amounted to seeking his help in times of military struggle. Such reliance on God always resulted in victory for God’s people. At this point in his life, Asa depended on God instead of himself or any human ally (see 13:18; 16:7, 8).

Asa specified that he trusted ‘in [God’s] name’ (14:11). Here Asa recalled the theological perspective that the temple was the place of God’s Name, his invocable powerful presence (see Introduction: 11) Name of God). Solomon’s prayer at the dedication of the temple described a situation like that which Asa faced (see 6:34–35).

Third, Asa concluded that God should help him instead of letting man prevail against [him] (14:11). Once divine assistance had been sincerely invoked, the battle was no longer Asa’s. It became God’s battle. As a result, defeat for Judah would amount to defeat for God. This belief was also confirmed by the close connection established between God’s throne and the throne of David (see Introduction: 7) Divine Kingship).

Asa’s prayer served well as an instrument of the Chronicler’s message to his post-exilic readers. As they faced various international threats, Asa’s appeal for divine help was exemplary of the sort of actions and attitudes they should follow. They should acknowledge God as their only hope by relying on him and calling on his Name (see Introduction: 23) Victory and Defeat).

Asa Defeats Zerah in Battle (14:12–15a)

The Cushites were severely defeated. Judahites chased them southward as far as Gerar (14:13). Gerar was a southern city bordering the Negeb that served as an Egyptian outpost at the time. The Cushites and Egyptians had occupied many villages in the region, but the Judahites destroyed all the villages around Gerar … and plundered … much booty (14:14).

The Chronicler’s outlook on this event becomes evident in the role God plays in these scenes. Asa called on God’s name (14:11) and for the first time God becomes a major character in the story: the LORD struck … before Asa and Judah (14:12). Three times the Chronicler mentioned that it was God’s effort that brought defeat to the Cushites (14:12, 13, 14). It is not altogether clear what the Chronicler had in mind when he mentioned the LORD and his forces defeated the Egyptians (14:13). The reference could be to the army of Judah, the heavenly army, or both. The third option seems likely in the light of the Chronicler’s comparison of the army of Israel with the army of God (see 1 Chr. 12:22) and the connection he drew between the throne of Judah and the divine throne (see Introduction: 7) Divine Kingship). In all events, the emphasis of this passage is on the fact that the terror of the LORD—not Asa—had fallen upon them (14:14). This was a miraculous victory, the kind of victory the post-exilic readers of Chronicles hoped for in their own day (see Hag. 2:6–9).

Asa’s Army Returns to Jerusalem (14:15b)

Having shown the miraculous victory brought about through prayer and reliance on God, the Chronicler closed his story with a simple note. Asa and his army returned to their standing position in Jerusalem (14:15b). This note signaled the end of the episode.

Asa’s Prophetic Approval and Obedience (15:1–19)

Having described Asa’s victorious battle against Zerah, the Chronicler added another series of positive events to Asa’s reign. He focused on the approving words of the prophet Azariah and Asa’s reforms that followed. These events balance with contrasting events in the second half of Asa’s reign (16:7–10; see figure 33).