Overview of 2 Chronicles 14:2–16:14

As he did with Abijah, in narrating Asa’s long reign the Chronicler has added much material to that found in 1 Kings 15:9–24,¹ showing the outworking of retribution, encapsulated in the prophet Azariah’s words to king and people: “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” (2 Chron. 15:2). “Seek the Lord” (using the verbs darash and biqqesh) is a repeating motif throughout (14:4, 7 [2x]; 15:2, 4, 12, 13, 15; 16:12; cf. comment on 7:13–16).

The first additions are positive. When Asa and the people “sought the Lord,” “peace” and “prosper[ing]” ensued for ten years (14:1b–8), followed by victory over a large attacking force under “Zerah the Ethiopian” as they relied on the Lord (14:9–15). Prophetic word from Azariah, son of Oded (15:1–7), led to immediate further reforms and covenant renewal “in the fifteenth year” (15:8–15), supplemented by details from Kings of further reforms (15:16–18; 1 Kings 15:13–15) and mention of “no more war until the thirty-fifth year” of his reign (2 Chron. 15:19).

The subsequent additions explain two negative happenings that are left without comment in Kings. The account of how Asa overcame threat from Baasha of Israel by buying a covenant with Syria to obtain their aid follows 1 Kings closely (16:1–6; 1 Kings 15:16–22), but the Chronicler adds a word of judgment from the prophet Hanani, to which Asa responded angrily (2 Chron. 16:7–10). While the concluding summary follows Kings, the Chronicler adds the reason for Asa’s being “diseased in his feet” and a description of the honor given at his burial (16:11–14; 1 Kings 15:23–24).

Intertwined throughout, as in the account of David, are cultic reforms and success in battle (cf. 1 Chronicles 13–16); linked with cultic reforms are “peace” and “rest” (2 Chron. 14:1, 5, 6, 7; 15:5, 15). Two of the additional passages are words of prophets, both coming after a battle and illustrating positively and negatively the importance of hearing and obeying God’s words (15:1–7; 16:7–10). Contrasting are the positive results of a “covenant” the people made to “seek the Lord” (15:12) and the judgment upon Asa following his “covenant” with the king of Syria, an expression of failure to “rely on the Lord your God” (16:3, 7).

In the Chronicler’s narrating, Asa’s reign is the first of three to bear many similarities. Its stylized form and motifs have close parallels to the accounts of Jehoshaphat, who succeeded him, and later Hezekiah.² In this way the Chronicler reinforces a message affirming God’s gracious deliverance as people trust in him and the blessings that come with faithfulness. Past events are narrated to encourage present response.