2 Chronicles 14:2–15:19

14:2–6 Asa’s doing “good and right in the eyes of the Lord” (v. 2; said also of Hezekiah, 31:20) and his command to Judah “to seek the Lord, the God of their fathers [cf. 15:12], and to keep the law and the commandment” (14:4) led to peace: “The kingdom had rest under him . . . for the Lord gave him peace” (vv. 5–6). Here, after reform, is return to the “rest” from attacks that was a feature of the reign of Solomon (1 Chron. 22:9). This follows the pattern of the period of the judges, in which there was always “rest” for some years after God delivered the people, until they again “did what was evil in the sight of the Lord” (e.g., Judg. 3:11–12; 3:30–4:1); an intentional parallel here with Judges is likely, given the later reminder of the turmoil of that time (2 Chron. 15:3–6).

Positive leadership by kings, such as Asa’s “commanding” the people to “seek the Lord” and “keep the commandments,” is a feature of Chronicles. Whereas Kings ascribes such action to only Solomon and Josiah (1 Kings 8:61; 2 Kings 23:3, 21; cf. 2 Chron. 34:29–32; 35:1–6), the Chronicler records such efforts on the part of David (1 Chron. 22:19; 28:8), Asa, Jehoshaphat (2 Chron. 17:7–9), and Hezekiah (30:6–9) as well. As elsewhere, the responsibility of all the people is affirmed.

The removal of the “high places” appears to contradict 1 Kings 15:14 (“but the high places were not taken away”), but the Chronicler notes that the removal was from “all the cities of Judah” (2 Chron. 14:5) but not “out of Israel” (15:17). “Pillars” were standing stones representing Baal, and “Asherim” were wooden poles representing the goddess Asherah (cf. Deut. 7:5); the “incense altars” (2 Chron. 14:5; 34:4, 7; Lev. 26:30; Isa. 17:8) were perhaps small shrines.¹

14:7–8 “Peace on every side” (whether from the south, toward Egypt, or north, from Israel), given by “the Lord our God,” provided opportunity to strengthen defenses with regard to both building and personnel (cf. comment on 13:2b–3 regarding numbers). For the Chronicler, “building,” often associated with defense, is an activity of good kings who are faithful, a sign of God’s blessing (11:5–12; 17:12–13; 26:6, 9–10; 27:4; 32:5). While two incidents lead to warning against relying on such defenses or alliances in place of God (14:9–12; 16:7–9; cf. Isa. 31:1), this does not obviate appropriate preparations, with priority given to religious reform (as with David, 1 Chronicles 13–16; contrast Rehoboam, 2 Chron. 12:1–2). It is easy to imagine postexilic hearers taking for themselves the declaration, “The land is still ours, because we have sought the Lord.”

14:9–15 Asa faced a battle against a superior force from the south sometime before the “fifteenth year” of his reign (15:10; “ten years” in 14:1 is a round figure). His response was to “cry to the Lord his God,” with the result that “the Lord defeated the Ethiopians.” This is another of several instances unique to Chronicles in which God answered prayer in battle, as had been Solomon’s prayer at the temple dedication (6:34; cf. 13:14–18; 18:31; 20:5–28; 32:20–22; similarly, 1 Chron. 5:18–20).

The account includes several motifs from Deuteronomy 20:1–4 (“When you go out to war against your enemies, and see horses and chariots and an army larger than your own, . . . the Lord your God is he who goes with you . . . to give you the victory”), with other terms common in Chronicles. God’s “help” is present (2 Chron. 14:11 [2x]; cf. 1 Chron. 12:18; 2 Chron. 18:31; 25:8; 26:7; 32:8); when people are “weak” (“without power/strength/might”) in face of the “mighty/many,” God is the one who “helps,” for his “power/strength/might” is incomparable, and he gives “strength” (14:11; cf. 1 Chron. 29:12; 2 Chron. 20:6, 12; 25:8). Consequently. enemies “fled” (2 Chron. 14:12; cf. 1 Chron. 19:18; 2 Chron. 13:16), with the “fear [“terror”] of the Lord . . . upon them” (14:14; cf. 17:10; 20:29; also 1 Chron. 14:17). That the victory is God’s is highlighted in the wording: “They were broken before the Lord and his army” (2 Chron. 14:13; cf. 1 Chron. 12:22).

“Zerah the Ethiopian”² was most likely a general in the army of Pharaoh Osorkon I, son of Shishak (cf. comment on 2 Chron. 12:2–4), who was of Libyan origin (cf. 16:8: “Ethiopians and the Libyans”). His army was large, with “a million” (“thousand thousands”) representing a huge number (possibly 1,000 military units, alongside “300 chariots”; cf. comment on 13:2b–3), double the size of Asa’s army (14:8; as in 13:3). “Mareshah” (14:9) was a fortification guarding one of the southern valleys to the coast (11:8), with “Gerar” (14:13) commonly identified as Tell Abu Hureira, southwest of Mareshah and about 11 miles (18 km) south of Gaza.

In the postexilic period the Ethiopians (Cushites), on the southern edge of the known world, had a reputation for invincibility, and even the Persians were never able to control them fully. For hearers living under the might of Persia, the Chronicler’s narration of how God gave victory over an attack by a massive Ethiopian army would become a call to trust God for their own future.³

“Then they returned to Jerusalem” could be simply a matter-of-fact statement, but Chronicles’ focus on Jerusalem and the temple points greater significance. The phrase functions as transition to the next stage, centering on the temple. Immediately following is an account of further reform and a gathering of all the people in worship, with sacrifices from the “spoil” (14:13; 15:11) and a “covenant” ceremony that concluded with “rejoicing” and a recognition that “the Lord gave them rest all around” (15:15).

15:8–15 Asa immediately obeyed the prophet’s word.⁷ He “took courage,” as negatively he removed idolatrous objects, the geographical extent being as far as he was able, including territory regained from the northern kingdom (cf. comment on 15:19), and positively he renovated the “altar of the Lord” (its previous mention was in 8:12, when “Solomon offered up burnt offerings”). As elsewhere there is specific mention of “gather[ing] all,” although here it is only those tribes and people over whom he had effective rule. Again, as an example to his potential hearers who do not belong to Judah and Benjamin, the Chronicler includes “great numbers” who had recognized that “the Lord his God was with” Asa. Inclusion of “Simeon” is unexpected and is possibly the Chronicler’s way of recognizing their continuation, although scattered (also in 34:6; cf. comment on 1 Chron. 4:24–43). In Chronicles, a call for reunification is always in a context of worship, not military victory (cf. 2 Chron. 11:13–17; 30:11; 34:6).⁸

The “altar” renovation and the “gather[ing]” of people had as its goal the offering of sacrifices from the battle “spoil” (cf. 14:13) and the “enter[ing] into a covenant” (Chronicles describes three further covenants, two being in Kings; 2 Chron. 23:16 [2 Kings 11:17]; 2 Chron. 29:10; 34:31–32 [2 Kings 23:3]).The “third month” meant the occasion was close to the Feast of Weeks (shabuʻot), so suggesting a word play on the feast’s name and shabaʻ/shebuʻah, the verb for “swear[ing] an oath” and noun for “oath” (2 Chron. 15:14, 15).

This is the first narration of details of “sacrifices” since the temple dedication (7:1–12; brief mention in 11:16). Not only is the “altar” repaired, but the people’s response is a renewal of commitment as well (at least fifty years since the temple was dedicated), again an example for hearers. Verse 12 is laden with familiar language: “seek the Lord” (cf. comment on 7:13–16; 1 Chron. 10:14), “the God of their fathers” (17 times in Chronicles; plus 3 times with “your fathers”), and “with all their heart and with all their soul” (cf. 2 Chron. 6:38; also Deut. 4:29). The “covenant” is likely between themselves, but the Lord is involved as witness as they “swear an oath.” The “death” penalty (2 Chron. 15:13) seems extreme to modern hearers but is similar to Deuteronomy 13:6–11; 17:2–7. There is no evidence of this penalty being carried out, and the language likely expresses utter abhorrence of such failure to worship “the God of Israel” while emphasizing the strength of mutual commitment being made.

As elsewhere in Chronicles, the worship is exuberant, accompanied with instruments and “rejoicing” (cf. Introduction: Theology of 1–2 Chronicles: Temples, Levites, and Worship). The present situation (2 Chron. 15:15) illustrates Azariah’s message of God’s “be[ing] found” (v. 2). The confirmation to the people is their enjoying “rest all around” (cf. 14:1, 5–6).

15:16–18 Further details of reform, both (negatively) ending some practices and (positively) adding wealth for the “house of God,” follow very closely the text of 1 Kings 15:13–15. Clearly Maachah’s status and actions gave prominence and some legitimization of Asherah worship. The role of the “queen mother” (Hb. gebirah, “mistress, lady”) and the question of whether all mothers of kings had this apparently powerful position are unclear (mentioned only here in Chronicles; elsewhere Jehoiachin’s mother, Jer. 13:18; 29:2; presumably Jezebel in Israel, 2 Kings 10:13; and the Pharaoh’s “queen,” 1 Kings 11:19).⁹ It may well have taken “courage” to remove her from the position! The Chronicler adds to 1 Kings 15:14 a clarification that it was only “in Israel” that Asa failed to remove the “high places,” presumably because it was outside his control (cf. comments on 2 Chron. 14:2–6; 15:8–15).

15:19 This verse (added by the Chronicler as a lead in to 16:1), together with 14:6–7, seems to contradict 1 Kings 15:16, 32, which states that “There was war between Asa and Baasha king of Israel all their days.” The difference probably reflects the Chronicler’s highlighting the close association between loyal worship and the Lord’s giving continuing “peace, rest,” so minimizing what were essentially occasional raiding parties across the border (reflected in 2 Chron. 15:8) and thus regarding only major attacks (like Zerah’s in 14:9–15) as “war.”

Hitherto the account of Asa’s reign has provided positive examples of king and people “seeking the Lord” and of the Lord “being found.” This was evident in the fact that, unlike “every sort of distress” that befell the Israelites during the period of the judges, now there was continuing “rest.” Even when the people had been attacked, as they “relied” on the Lord, he defeated the attackers.