2 Crônicas 14

2 Crônicas 14

SECOND CHRONICLES The Kingdom of Israel From Splendor to Disaster Splendor Disaster King Solomon of Judah 2 Chronicles 1-9 Successive Kings of Judah 2Chr 10-36 Kingdom United Kingdom Divided 2Chr 10:1-19 Rulers of the Southern Kingdom of Judah After the Split The Exile of Judah 2Chr 36:17-23 Inaugural 2Chr 1:1-17 Solomon's Temple 2Chr 2:1-7:22 Solomon's Glory 2Chr 8:1-9:31 Building of the Temple Decline & Destruction of the Temple Temple Destroyed ~40 Years ~393 Years Chart from Jensen's Survey of the OT - used by permission Click Chart from Charles Swindoll TIMELINE OF THE BOOKS OF SAMUEL, KINGS & CHRONICLES 1107 1011 971 931 853 722 586 1Samuel 2 Samuel 1Kings 1Kings 2 Kings 31 1-4 5-10 11-20 21-24 1-11 12-22 1-17 18-25 1 Chronicles 10 1Chr 11-19 1Chr 20-29 2 Chronicles 1-9 2 Chronicles 10-20 2 Chronicles 21-36 Legend: B.C. dates at top of timeline are approximate. Note that 931BC marks the division of the Kingdom into Southern Tribes (Judah and Benjamin) and Ten Northern Tribes. To avoid confusion be aware that after the division of the Kingdom in 931BC, the Southern Kingdom is most often designated in Scripture as "Judah" and the Northern Kingdom as "Israel." Finally, note that 1 Chronicles 1-9 is not identified on the timeline because these chapters are records of genealogy. Note: Amaziah and Hezekiah considered GOOD by many writers SEE ALSO: ESV chart - kings of Israel - more information ESV chart - kings of Judah - more information Another Chart with Variable Dates for Reigns of Kings 2 Chronicles 14:1 So Abijah slept with his fathers, and they buried him in the city of David, and his son Asa became king in his place. The land was undisturbed for ten years during his days. slept: 2Ch 9:31 1Ki 2:10 14:31 Asa: 1Ki 15:8-24 1Ch 3:10 Mt 1:7,8 See BELOW FOR BIBLIOGRAPHY FOR 1-2 CHRONICLES - adapted from Paul Apple's Bible Outlines Related Passages: 2 Chronicles 13:22 Now the rest of the acts of Abijah, and his ways and his words are written in the treatise of the prophet Iddo. KING ASA ASCENDS AND HAS PEASE 10 YEARS NOTE: 2 Chronicles 14-16 are 3 chapters on the reign of King Asa, while 1 Kings has only 16 verses (1Ki 15:9-24) with no mention of major sections in 2Ch 14-16 (2Ch 14:3-15:15 and 2Ch 16:7-10 are unique to the Chronicles account). So (term of conclusion - concludes from 2Ch 13:22) Abijah slept with his fathers, and they buried him in the city of David, - Slept with his fathers is a biblical euphemism meaning "died and was buried" in the tradition of one's ancestors and often implies that the individual was buried in the family tomb or royal burial site. SLEPT WITH HIS FATHERS - 36V - 1 Ki. 2:10; 1 Ki. 11:21; 1 Ki. 11:43; 1 Ki. 14:20; 1 Ki. 14:31; 1 Ki. 15:8; 1 Ki. 15:24; 1 Ki. 16:6; 1 Ki. 16:28; 1 Ki. 22:40; 1 Ki. 22:50; 2 Ki. 8:24; 2 Ki. 10:35; 2 Ki. 13:9; 2 Ki. 13:13; 2 Ki. 14:16; 2 Ki. 14:22; 2 Ki. 14:29; 2 Ki. 15:7; 2 Ki. 15:22; 2 Ki. 15:38; 2 Ki. 16:20; 2 Ki. 20:21; 2 Ki. 21:18; 2 Ki. 24:6; 2 Chr. 9:31; 2 Chr. 12:16; 2 Chr. 14:1; 2 Chr. 16:13; 2 Chr. 21:1; 2 Chr. 26:2; 2 Chr. 26:23; 2 Chr. 27:9; 2 Chr. 28:27; 2 Chr. 32:33; 2 Chr. 33:20 Ron Daniel - "The City of David" is a title of two cities, actually. In the New Testament, the city of David refers to his birthplace, the city of Bethlehem (Luke 2:4,11). But in the Old Testament, the term referred to the place where David had conquered the stronghold of Zion (2Sam. 5:7), eventually moving in the ark of the covenant (2Sam 6:12), and ultimately was buried (1Kings 2:10). This is the city of Jerusalem. As the Judean kings before him, Abijah was buried in Jerusalem. And his son Asa became king in his place. The land was undisturbed (shaqat; Lxx - hesuchazo) for ten years during his days - Asa had 10 years of rest, presumably the first 10 years, but he would reign a total of 41 years and not his years would remain "undisturbed." Why was the land undisturbed? The immediate context would strongly imply it was because he did good and right in the sight of the LORD. There is a somewhat ironic twist on the meaning of the name Asa, which means "physician, healer or cure." The irony is that God used Asa to bring spiritual healing to the land with his various reformations. On the other hand as he himself became spiritually sick, he also became diseased in his feet and sought the physicians, but not the Great Physician, Who could have given him both physical and spiritual healing! The irony is Asa the healer died without healing! Undisturbed (quiet, rest)(08252) shaqat is a verb which means to cause quietness, to pacify, to allay, to be still, to be quiet, to be undisturbed. Basically the meaning of shaqat is a state of tranquility, as when the land has absence of war (2Chr 20:30). The first use in Joshua is used figuratively to describe that "the land had rest (Lxx = katapauo = to cause something to cease, to cause to be at rest - Heb 4:4, 8, 10) from war." (Josh 11:23, cp similar uses in Josh 14:15, Jdg 3:11, 30; 5:31; 8:28). Shaqat described Boaz's attitude toward Ruth in Ru 3:18. Shaqat is a key word describing the early years of King Asa's reign (2Ch 14:1, 5, 6). The following comments tend to give a panoramic summary of King Asa's long reign. August Konkel wisely warns all of us that "There is never a time when learning to be faithful is complete. Faithfulness is an attitude that must be practiced; it is learned again in each new circumstance. Failures in faithfulness strike without warning. The consequences of such failures are not limited to the individual who sins. Like all sins, unfaithfulness affects all those around, and its effects continue far into the future. Asa is an example of such a disastrous failure, both at the individual level as well on the institutional scene. Leaders of institutions, whether denominations or congregations, therefore carry a particular responsibility to learn to trust God in every situation and to recognize that success at one time does not make future success more likely. (See 1 & 2 Chronicles) (Multipart Video Series on 1-2 Chronicles) (Read his excellent discussion of Spirituality in the Church). Andrew Hill: In summary, King Asa is a religious reformer (14:3–5) and a builder of fortifications for the defense of Judah’s perimeter (14:7). The repetition of “seeking the LORD” in 14:4, 7 (2×)—an expression that occurs nine times in the three chapters recounting Asa’s kingship (see also 15:2, 4, 12, 13, 15; 16:12)—sets the theme for the entire section. The “rest” (14:5, 6, 7) or peace that Judah enjoys under Asa is due in part to Abijah’s victory over Jeroboam (13:19–20) but is also a reward for Asa’s faithfulness to God (14:7). This accords well with the Chronicler’s emphasis on the retribution principle in Israelite history; that is, obedience to God’s commands results in reward whereas disobedience brings punishment. “Rest” in the land is the fulfillment of God’s covenant promise to give Canaan to the Israelites as their “inheritance” (Deut. 12:8–10). Iain Duguid: The story of Asa’s long reign is an example of growth in obedience as one “seeks the Lord.” The life of faith is not static. The prophetic word, with its promises, warning, and encouragement, came after initial reforms and enjoyment of blessing over some years, and after a victory over attackers that resulted from “relying” on God. The unreserved commitment (“covenant”) came after deliverance; repentance (15:8: further “put[ting] away”; cf. 14:3–5) came after God’s gracious acts. . .In the Chronicler’s narration, the last six years of Asa’s reign are quite different from the first thirty-five. The concise side comment in 1 Kings 15:23 that “In his old age he was diseased in his feet” required explanation in light of the positive reforms during his reign. The Chronicler sees examples of judgment that followed Asa’s failure to “rely” on God and his subsequent angry rejection of the prophet’s word; they are outworkings of the second alternative in 2 Chronicles 15:2, “If you forsake him, he will forsake you.” The theological perspective of retribution shapes his narrative and explains the additions. Raymond Dillard: The Chronicler notes that after Asa’s accession, the land was quiet for ten years, a statement that contrasts with 1 Kgs 15:16 which describes warfare between Asa and Baasha throughout their reigns. The Chronicler proceeds to elaborate on Asa’s reform, essentially interpolating between 1 Kgs 15:12 and 13 a large block of material unique to his account (2 Chr 14:4-15:15). This material is rich in the concepts of retribution theology: it elaborates on Asa’s building programs, his trust in God and the subsequent victory over the much more numerous forces of Zerah, and his responsiveness to the word of God through Azariah. . .The writer accepts the basic evaluation of his reign from Kings (2Ch 14:1 [2] // 1 Kgs 15:10). He takes details from the Kings account (details of the reform, the wars with Baasha, the death from a foot disease) and elaborates upon them in light of his convictions about retribution. Each detail is provided with its cause or results: reforms issue in victory, peace, prosperity, and the loyalty of the populace (2Ch 14–15); war and disease follow infidelity (2Ch 16). The reign is divided into two periods, and apostasy is confined to the last few years. The Chronicler commonly uses speech materials to announce themes important to him; the speech materials often seem to have direct homiletical relevance for the post-exilic period. Building, prosperity, and the possession of the land depend on seeking God (2Ch 14:6 [7]); even though facing numerically insurmountable opposition, no one can prevail against God (2Ch 14:10 [11]). In spite of the ferment and tumult of the past, there is reward for labor (2Ch 15:2–7); do not rely on political alliances but on God (2Ch 16:7–9). (BORROW 2 Chronicles) Frederick Mabie: Asa is the first of the post-divided kingdom Judean kings to be described as doing what is right in God’s eyes. Moreover, Asa is the first Judean king of this era to inaugurate significant reforms designed to eradicate syncretism and revitalize covenantal fidelity within the community (cf. 2Ch 15:8-18). Thus the reign and reforms of Asa function as a sort of precursor to the later reformer kings in Judah, most notably Hezekiah and Josiah. Note that Asa, like Hezekiah (2Ch 30:6-11), invites those situated within the northern kingdom to assemble in Jerusalem and publicly declare their loyalty to God’s ways (cf. 2Ch 15:9-15). By contrast, the final six or so years of Asa’s reign (compare 2Ch 15:19; 16:1, 13) are punctuated with compromise and ungodly behavior. Phil Winfield: Early Rule: He did right in times of peace and prosperity (2 Chronicles 14.1- 8). I have said many times people get spiritual in a crisis. Notice that: Asa did right by using the peace time to remove the foreign altars, high places, asherim (2Ch 14:3, 5) Asa did right by motivating the people to seek God and to obey his law (2Ch 14:4). He did right by building up his cities and their defenses while they were at peace. It is foolish to wait for a battle to get ready for war. (2Ch 14:6-8). God rewarded them with rest and they were undisturbed on every side. Amen. Peace comes from a position of strength not weakness as far as nations are concerned. Martin Selman: The first part of Asa’s reign exemplifies faithfulness, expansion, and security. In the evaluation, good has been added to right (2Ch 14:1; cf. 1 Kgs 15:11), apparently as a parallel with Hezekiah (the phrase recurs only in 2 Chr. 31:20). The reform has three main features: worship (2Ch 14:3-5), buildings and fortifications (2Ch 14:6-7), and the army (2Ch 14:8). (BORROW 2 Chronicles : a commentary) Gleason Archer - New International Encyclopedia of Bible Difficulties - Are there not historical inaccuracies in Kings and Chronicles, such as “So, King of Egypt” and “Zerah the Ethiopian,” of whom there is no record in secular sources (cf. 2 Kings 17; 2 Chron. 14)? The plainest and shortest answer to this question is that there are no proven inaccuracies in any of the historical records in Scripture. The second observation to make is that if a historical statement in the Bible is factually true, it does not require any corroboration from secular sources to become true. This is a basic canon of logic. Undoubtedly there are multitudes of events that have taken place in earlier times that have never been recorded either in sacred or secular written sources. They nevertheless actually took place, even though they were not recorded. And if an event was recorded only in a nonscriptural document, it needs no attestation from Scripture to preserve it from being a non-event. And, of course, the reverse is true. An episode that actually took place became a fact of history whether or not it was recorded in an extrabiblical source. The only way to justify skepticism of scriptural veracity when it records names or events not found in extant secular accounts is to establish that the Bible is demonstrably inferior to all other ancient sources in the matter of its trustworthiness. To assume that the failure up until now to find a mention of Zerah or So in any pagan document proves that they never existed is to fall into a blatant non sequitur quite unworthy of true scholarship. Those who follow such a criterion in their handling of scriptural testimony should be reminded that the number of such unverified names and events has been sharply reduced by the archaeological discoveries of the last 150 years. Back in 1850, for example, many learned scholars were confidently denying the historicity of the Hittites and the Horites of Sargon II of Assyria and Belshazzar of Chaldean Babylon, or even of Sodom and Gomorrah. Yet all of these have more recently become accepted by the scholarly world because of their appearance in ancient documents discovered within the last fifteen decades of archaeological investigation. The skeptical approach toward the historical statements of Scripture has thus been proven to be completely unjustified. This furnishes strong evidence that the cynical suspicion toward the Bible’s accuracy is basically unfounded and that a far sounder approach—considering the excellent record of Bible history in the light of archaeological discovery—would be to assume that any biblical notice is accurate and dependable until proven false. Up until now, so far as this writer is aware, there is no biblical record that has ever been proven false by any evidence exhumed by the excavator’s spade. It is not altogether certain that So (Sôʾ), the king mentioned in 2 Kings 17:4 as a potential ally of Hoshea of Samaria, during the final years of its existence in the 720s B.C., is the name of a king at all. The Hebrew text could be translated as follows: “He [i.e., ‘Hoshea’] sent to Sais [the name of the Egyptian capital city at that time], the king of Egypt.” During that time the king of Egypt was named Tefnakht (ca. 730–720) and he made his headquarters in Sais. (This is suggested by K.A. Kitchen in his article on “So” in J.D. Douglas, ed., New Bible Dictionary [Grand Rapids: Eerdmans, 1962], p. 1201.) It is true that no mention of Zerah the Ethiopian (Heb., kûšî) has yet turned up in any ancient text outside the Bible itself (2 Chron. 14:9–15). Apparently he was not a reigning monarch of Egypt during the time of king Asa of Judah (910–869), since none of the Egyptian rulers bore such a name during that period. K.A. Kitchen (The Third Intermediate Period in Egypt [Warminster: Aris & Phillips, 1973]) estimates the date of the Battle of Mareshah to be about 897 B.C., which would have been the twenty-eighth year of Pharaoh Osorkon I (who was of a Libyan dynasty rather than a Cushite). But Kitchen (ibid., P. 309) says: “By 897 B.C. Osorkon I was already an old man, and so he may well have sent a general of Nubian [or Cushite] extraction to lead a force into Palestine.… However, Zerah proved no match for the Judean king, and so we have no trace of a triumphal relief of Osorkon to adorn anew the temple walls of Egypt”—as Osorkon’s father, Sheshonq (Shishak) had done back in the days of Rehoboam. QUESTION - Who was King Asa in the Bible? ANSWER - Asa was a descendant of David and the third king of the southern kingdom of Judah. He ruled for forty-one years (1 Kings 15:10) and “did what was good and right in the eyes of the Lord his God” (2 Chronicles 14:2). The biblical account of Asa’s reign is detailed in 1 Kings 15 and 2 Chronicles 14–16. Asa became king of Judah in the twentieth year of Jeroboam of Israel’s reign (Jeroboam was the first king of the northern kingdom of Israel after the kingdom divided). Asa’s father, Abijah, had done much evil in God’s sight and only ruled for three years. Asa’s grandfather, Rehoboam, had also done evil in God’s sight. But King Asa instituted reform; he removed the male shrine prostitutes, cut down Asherah poles, and even deposed his grandmother from her position as queen mother because of her involvement with Asherah worship (1 Kings 15:12–13; 2 Chronicles 14:3, 16). Asa also commanded his people to follow the Lord (2 Chronicles 14:4). First Kings 15:14 says, “Although he did not remove the high places, Asa’s heart was fully committed to the Lord all his life” (see also 2 Chronicles 15:17). Judah was at peace with surrounding nations for ten years during Asa’s reign (2 Chronicles 14:1). Second Chronicles 15 describes a time when Azariah, a prophet, told Asa that, if he sought the Lord, God would be with him. This encouraged Asa to remove idols and to repair the altar at the Lord’s temple. He assembled the people together to sacrifice to the Lord: “They entered into a covenant to seek the Lord, the God of their ancestors, with all their heart and soul. All who would not seek the Lord, the God of Israel, were to be put to death, whether small or great, man or woman. They took an oath to the Lord with loud acclamation, with shouting and with trumpets and horns. All Judah rejoiced about the oath because they had sworn it wholeheartedly. They sought God eagerly, and he was found by them. So the Lord gave them rest on every side” (2 Chronicles 15:12–15). Asa built up the fortified cities, and Judah enjoyed a time of prosperity (2 Chronicles 14:6–7). When Zerah the Cushite marched out to make war against Judah, Asa called on God for aid. “The Lord struck down the Cushites before Asa and Judah. The Cushites fled, and Asa and his army pursued them as far as Gerar. Such a great number of Cushites fell that they could not recover; they were crushed before the Lord and his forces. The men of Judah carried off a large amount of plunder” (2 Chronicles 14:12–13). Unfortunately, in the thirty-fifth year of Asa’s reign, he made some mistakes. When King Baasha of Israel fortified Ramah so as to isolate the territory of Judah, Asa made a treaty with Ben-Hadad, king of Aram. The treaty was effective in stopping Israel, and the Judahites took supplies from Ramah and built up Geba and Mizpah, but the treaty with Aram was not pleasing to God (see 1 Kings 15:16–22; 2 Chronicles 16:1–10). Hanani, the seer, visited Asa and reminded him of the way God had conquered the Cushites. He chastised Asa for relying on Ben-Hadad instead of God. Rather than repent of his sin, however, Asa became angry; at the same time he began to oppress some of his people (2 Chronicles 16:10). For the remainder of Asa’s reign, his kingdom was at war. In the thirty-ninth year of Asa’s reign, he got a severe foot disease, but he looked only to the physicians for help and not God (2 Chronicles 16:12). In the forty-first year of his reign, Asa died and was buried with great honor. Despite a less-than-ideal end to his reign, Asa is considered a godly and good king. His son, Jehoshaphat, succeeded him and ruled for twenty-five years. Jehoshaphat was also a godly ruler, following in his father’s footsteps and seeking the Lord, yet he also made foolish alliances with those who did not follow the Lord (2 Chronicles 19:1–3; 20:31–33, 20:35–21:1). The life of King Asa is an example to all of us of how easy it is to drift away from the Lord. Asa began his reign with a strong commitment to God, but as years went by his dedication faltered, bringing unnecessary trouble.GotQuestions.org D A Carson - THE REIGN OF KING ASA of Judah is instructive on several fronts, and will occupy our attention both today (2 Chron. 14–15) and tomorrow. Asa’s long reign began with ten years of peace (14:1), “for the LORD gave him rest” (14:6). During this time Asa “commanded Judah to seek the LORD, the God of their fathers, and to obey his laws and commands” (14:4). The people sought the Lord, “and built and prospered” (14:7). At the end of ten years, Asa faced the devastating power of the Cushite forces (from the upper Nile). Asa could not possibly have forgotten how his grandfather Rehoboam was subjugated by Shishak of Egypt (2 Chron. 12). Asa’s own conduct is exemplary, a foretaste of how his descendant Hezekiah would handle himself centuries later when he faced the Babylonians: he called on the Lord, frankly acknowledging his utter powerlessness against such forces. “Help us, O LORD our God, for we rely on you, and in your name we have come against this vast army. O LORD, you are our God; do not let man prevail against you” (14:11). By whatever means (the text does not specify), the Lord answers, and Asa’s relatively tiny army crushes the Cushite host. Enter Azariah son of Oded, a prophet with a message of encouragement for Asa and for all Judah and Benjamin (15:1–2). Reflecting on the terrible years of anarchy under the closing years of the judges and the opening years of the monarchy, when travel and trade were dangerous and when the Levites were not sufficiently disciplined and organized to teach the people, Azariah encourages king and people alike to seek the Lord, for “he will be found by you, but if you forsake him, he will forsake you” (15:2). Such a message strengthens Asa’s resolve. He proceeds against the remaining idolatry in the land and pours resources into the maintenance of the temple. This is the covenant community, and under Asa it begins to act like one. “They sought God eagerly, and he was found by them. So the LORD gave them rest on every side” (15:15) for a further quarter century, to the thirty-fifth year of Asa’s reign (15:19). The “high places” were not removed (15:17)—a residue of competition with the temple—but for the most part Asa was a straight arrow. We should not be embarrassed by the blessing of God on integrity and righteousness. Righteousness exalts a nation: it lifts it up and strengthens its hand. This is not merely a sociological inference: it is the way God has structured things, the way he providentially rules. Inversely, corruption attracts the wrath of God, and sooner or later will bring a nation down. (BORROW For the Love of God, Combined Edition, Volumes One and Two) James Smith - ASA’S FAITH AND FAILURE 2 CHRONICLES 14–16 “Belief’s fire, once in us, Makes all else mere stuff to show itself; We penetrate our life with such a glow As fire lends wood and iron.” —Browning. In these chapters we have a faithful biography of Asa. The features of his character, both good and bad, are equally prominent. In the Bible there is no touching up of the negative to give the photograph a more pleasing appearance. As an historian the Spirit of God knows nothing of the art of flattery. As a man is in his heart so is he before God. The life of Asa is full of encouragement and warning to us. We observe his— I. Good Character. “Asa did that which was good and right in the eyes of the Lord his God” (chap. 14:2). This was a noble start. He refused to be guided by the light of his own eyes, or by the opinions and prejudices of others. It is a good thing to remember that the eyes of the Lord are ever in search of those whose hearts are right with Him, that He might show Himself strong in their behalf (chap. 16:9). Right thinking will lead to right acting, and God’s strength is on the side of the righteous. Asa not only “broke down the images,” he also “commanded Judah to seek the Lord God of their fathers.” It is not enough to put away the wrong. We must seek the right. To give up our idols will avail us nothing unless we turn to God (1 Thess. 1:9). II. Great Faith. Asa’s faith was put to the test when his army of 580,000 was met by 1,000,000 Ethiopians and 300 chariots, but it stood the test. “Asa cried unto the Lord his God, and said, Lord, it is nothing with Thee to help, whether with many or with them that have no power. We rest on Thee, and in Thy Name we go against this multitude” (2Ch 14:11, 12). He looks upon the many as nothing, but the “help of God” as everything. To have God’s help is to get an almighty lift. The way to secure His help is to “rest on Him,” and go in His Name. This is the work of faith, and faith gains the day, for the “Lord smote the Ethiopians before Asa.” He did it, for Asa rested on Him, and trusted in His Name to do it. “This is the victory that overcometh the world, even our faith.” III. Timely Warning. “The Spirit of God came upon Azariah, and he went out to meet Asa, and said, Hear ye me, Asa, the Lord is with you while ye be with Him … Be ye strong therefore, … for your work shall be rewarded” (2Ch 15:1–7). This is emphatically a Spirit-inspired message. Why did it come to Asa immediately after his great victory of faith? Because the Spirit of God knew that at that moment there was a danger of him being lifted up with pride, and of falling back into a state of self-confidence. Oh, how anxious the Holy Spirit still is to maintain our faith in God, that His Name might be honoured by doing great things for us! “If thou wouldst believe, thou shouldest see the glory of God” (John 11:40). Take heed how you hear. IV. Mighty Influence. “They fell to him out of Israel in abundance, when they saw that the Lord his God was with him” (2Ch 15:9). Many strangers from the kingdom of Israel joined the ranks of the king of Judah when they saw that God was on his side. Those who gain victories by faith are the most influential of all leaders. All are not born leaders. Many are ready to follow a tune who could never raise it. But the supernatural element must be self-evident in the divinely appointed leader. “My sheep,” says Christ, “hear My voice, and they follow Me.” Are there not many who would fall out of the kingdom of darkness to-day if they could but see that the Lord our God is with us? Not with us in theory, but in mighty conquering deeds. Asa’s influence was not only attractive, but it was most effectual in turning the whole heart of Judah unto the Lord (2Ch 15:12–14). He constrained them to seek the Lord until “He was found of them.” He used his great influence for the best of all purposes—to bring men to God. V. Sudden Failure. When “Baasha, king of Israel, came up against Judah … Asa brought out silver and gold out of the treasures of the house of the Lord, and sent them to Ben-hadad king of Syria” (2Ch 16:1–4). This was a bribe sent to the king of Syria to help him against the king of Judah. Has he forgotten already that Spirit-inspired message of Azariah? (2Ch 15:1, 2). Where is his faith now? He began in the spirit. Is he going to end in the flesh? His present unbelief leads him to desecrate the things of God (2Ch 15:18). When in his greater trouble with the Ethiopian host he cried unto the Lord and rested on Him, but this is not such a formidable affair, so he thinks to manage it by his own skill and stratagem. God is ignored, and Asa has fallen from grace. Our greatest dangers do not always lie in our greatest temptations, for when we are made conscious of our own helplessness in the face of a great trial, we fortify ourselves by leaning upon God. It is thinking ourselves wise enough and strong enough for the petty occasion that our greatest danger lies. “In all thy ways acknowledge Him, and He will direct thy paths” (Prov. 3:6). VI. Rebellious Attitude. When Hanani the seer rebuked Asa “because he had relied on the king of Syria, and not relied on the Lord his God,” Asa, we read, “was wroth with the seer, and put him in a prison house, for he was in a rage with him because of this thing” (2Ch 16:7–10). It is an infallible sign of backsliding when a man gets into a rage at the seer of God because he tells him the truth. Casting the man of vision into the prison does not make the vision any the less true. The man of faith will always be a seer, while the man of unbelief will always be blind. Asa makes no attempt to bribe the seer, but he attempts to bridle his lips. Instead of repenting his folly in putting his trust in an arm of flesh, he seeks to justify himself, even to the condemnation of the warning voice of God. To get beyond repentance is to get beyond the hope of recovery. “If we sin we have an Advocate with the Father—Jesus Christ the Righteous” (1 John 2:1). VII. Miserable End. “Asa … was diseased in his feet, until his disease was exceedingly great, yet in his disease he sought not the Lord, but to the physicians” (2Ch 16:12). His sin lay not in seeking the help of the physicians, but in not seeking the help of the Lord. Had not his heart been diseased as well as his feet this sin would never have been laid to his charge. A physician may be a gift from God as much as a seer, but when we trust the gift instead of the Giver, we dishonour God, and expose ourselves to failure and death. It is a melancholy fact that this otherwise great and good man’s life is closed with these sorrowful words, “He sought not the Lord.” “Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12). Remember the words of the son of Oded, “The Lord is with you while ye be with Him” (2Ch 15:2). 2 Chronicles 14:2 Asa did good and right in the sight of the LORD his God, good and right: 2Ch 31:20 1Ki 15:11,14 Lu 1:75 Related Passages: 1 Kings 15:11-15+ - Asa did what was right in the sight of the LORD, like David his father. 12 He also put away the male cult prostitutes from the land and removed all the idols which his fathers had made. 13 He also removed Maacah his mother from being queen mother, because she had made a horrid image as an Asherah; and Asa cut down her horrid image and burned it at the brook Kidron. 14 But the high places were not taken away; nevertheless the heart of Asa was wholly devoted to the LORD all his days. 15 He brought into the house of the LORD the dedicated things of his father and his own dedicated things: silver and gold and utensils. KING ASA'S ASSESSMENT GOOD AND RIGHT Asa did good and right in the sight of the LORD his God - King Asa definitely had an excellent beginning. In the sight of the LORD speaks of God's omniscience. Pr 15:3+ says "The eyes of the LORD are in every place, Watching the evil and the good." In his early years Asa had the support of the LORD (See 2Ch 16:9+) IN THE SIGHT OF THE LORD - 93X/92V - Gen. 38:7; Gen. 38:10; Lev. 10:19; Num. 32:13; Deut. 4:25; Deut. 6:18; Deut. 9:18; Deut. 12:25; Deut. 12:28; Deut. 13:18; Deut. 17:2; Deut. 31:29; Jdg. 2:11; Jdg. 3:7; Jdg. 3:12; Jdg. 4:1; Jdg. 6:1; Jdg. 10:6; Jdg. 13:1; 1 Sam. 12:17; 1 Sam. 15:19; 1 Sam. 26:24; 2 Sam. 11:27; 2 Sam. 15:25; 1 Ki. 3:10; 1 Ki. 11:6; 1 Ki. 14:22; 1 Ki. 15:5; 1 Ki. 15:11; 1 Ki. 15:26; 1 Ki. 15:34; 1 Ki. 16:7; 1 Ki. 16:19; 1 Ki. 16:25; 1 Ki. 16:30; 1 Ki. 21:20; 1 Ki. 21:25; 1 Ki. 22:43; 1 Ki. 22:52; 2 Ki. 3:2; 2 Ki. 3:18; 2 Ki. 8:18; 2 Ki. 8:27; 2 Ki. 12:2; 2 Ki. 13:2; 2 Ki. 13:11; 2 Ki. 14:3; 2 Ki. 14:24; 2 Ki. 15:3; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 15:34; 2 Ki. 16:2; 2 Ki. 17:2; 2 Ki. 17:17; 2 Ki. 18:3; 2 Ki. 21:2; 2 Ki. 21:6; 2 Ki. 21:16; 2 Ki. 21:20; 2 Ki. 22:2; 2 Ki. 23:32; 2 Ki. 23:37; 2 Ki. 24:9; 2 Ki. 24:19; 1 Chr. 2:3; 2 Chr. 14:2; 2 Chr. 20:32; 2 Chr. 21:6; 2 Chr. 22:4; 2 Chr. 24:2; 2 Chr. 25:2; 2 Chr. 26:4; 2 Chr. 27:2; 2 Chr. 28:1; 2 Chr. 29:2; 2 Chr. 29:6; 2 Chr. 33:2; 2 Chr. 33:6; 2 Chr. 33:22; 2 Chr. 34:2; 2 Chr. 36:5; 2 Chr. 36:9; 2 Chr. 36:12; Ps. 116:15; Isa. 49:5; Jer. 52:2; Mal. 2:17; Lk. 1:15; 2 Co. 8:21 Iain Duguid: Asa’s doing “good and right in the eyes of the Lord” (v. 2; said also of Hezekiah, 2Ch 31:20) and his command to Judah “to seek the Lord, the God of their fathers [cf. 2Ch 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). Ron Daniel 14:2-5 Asa Did Good And Right - Asa did good and right in the sight of God. When he became king, the land was full of idolatry. Foreign altars, sacred pillars, Asherim, high places, and incense altars were prevalent. The Canaanites believed Asherah was the wife of BAH-al, and the goddess of fertility. The Asherim were wooden poles carved into her form. The pillars were similar, but were images of other gods. King Asa had these things torn down and removed. He also commanded the people to seek God and observe the Word. Now, these things are the keys to understand that what he did was "good and right." Asa was able to do these things because he was the king. If God has put you in a position of authority, either as a leader, a mom, or an employer, you have been placed there for a godly purpose, to do "good and right." In order to do good and right, you must do what is within the spectrum of your authority. Of course, it would be good if all your employees went to church, but it wouldn't be right for you to force them to go, because that wouldn't be within your lawful authority. So, good and right is doing what is within the spectrum of your authority. If you're the boss, you may only be able to forbid the playing of offensive music, or displaying of indecent pictures. You have the right to do that, and it would be good. I would encourage you to have a godly influence in the areas of your life that you have authority. Since Asa was the king, he had the authority to command all the people in the nation to seek the Lord and obey the Word. For him, that was good and right. 2 Chronicles 14:3 for he removed the foreign altars and high places, tore down the sacred pillars, cut down the Asherim, for he removed the foreign altars: De 7:5 1Ki 11:7,8 14:22-24 the high places: 2Ch 15:17 Lev 26:30 1Ki 15:12-14 tore down 2Ch 34:4 Ex 34:13 De 7:5,25 the sacred pillars 2Ki 23:14 cut down the Asherim: Judges 6:25-28 1Ki 11:7 2Ki 18:4 23:6,14 Related Passages: 1 Kings 15:11-15+ - Asa did what was right in the sight of the LORD, like David his father. 12 He also put away the male cult prostitutes from the land and removed all the idols which his fathers had made. 13 He also removed Maacah his mother from being queen mother, because she had made a horrid image as an Asherah; and Asa cut down her horrid image and burned it at the brook Kidron. 14 But the high places were not taken away; nevertheless the heart of Asa was wholly devoted to the LORD all his days. 15 He brought into the house of the LORD the dedicated things of his father and his own dedicated things: silver and gold and utensils. Exodus 34:13+ (THIS COMMAND FROM GOD WAS FROM THE VERY BEGINNING OF THE NATION -- HE KNEW THE DANGER OF THIS SPIRITUAL INFECTION!!!) “But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim Deuteronomy 7:5+ “But thus you shall do to them: you shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire. Deuteronomy 12:3+ “You shall tear down their altars and smash their sacred pillars and burn their Asherim with fire, and you shall cut down the engraved images of their gods and obliterate their name from that place. Deuteronomy 16:21+ “You shall not plant for yourself an Asherah of any kind of tree beside the altar of the LORD your God, which you shall make for yourself. Judges 3:7+ The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth. IMPLEMENTS OF FALSE WORSHIP REMOVED For - Term of explanation. What is the writer explaining? How has he just characterized Asa and his reign (2Ch 14:2)? He removed the foreign altars and high places (bamah) - Here we see why Asa was characterised as good and right -- his actions testified to his character (actions always speak louder than words). There is a bit of a play on words with the Hebrew word removed (sur), for this same verb is frequently used to describe turning away from God (e.g., Dt 11:16, 28, 7:4, 15, 9:12, 16). If the idol altars are not removed they will turn away ("remove") hearts and affection from Yahweh! The Septuagint translates foreign altars as "altars of strange gods" referring to altars to pagan deities. 1Ki 15:14 records that "the high places were not taken away." For more discussion of these different statements regarding high places see commentary on 2Ki 15:14. Paul Apple - We see many examples in Scriptures and in life where somebody starts out strong – trusting the Lord alone in times of pressure – but finishes poorly. New challenges to our faith require sustaining spiritual faithfulness. As the financial commercials clearly state: “Past performance is no guarantee of future success.” Yet Asa must be given his due credit for his many reforms. Tore down the sacred pillars (matstsebah), cut down the Asherim (asherah)(KJV = "groves" which is found in Lxx - aloos = glade, grove as in Ex 34:13, Dt 7:5, 12:3, 16:21, Jdg 3:7) - Just as the foreign altars were counterfeits, so too sacred pillars were counterfeits of a good thing, as when Jacob set up a pillar in Ge 28:18, 22 or Moses set up 12 pillars at the base of Mt Sinai to represent the twelve tribes of Israel (Ex. 24:4). These pillars were erected as monuments to God (Hos. 3:4). The counterfeit sacred pillars were standing stones representing Baal and were associated with Canaanite fertility rites. Asherim (asherah) were poles fashioned often from evergreen trees, which were regarded as a fertility symbol, since they retain their leaves throughout the year. Eventually, cut poles took the place of live trees, because they could be erected anywhere, even in places where trees did not grow. THOUGHT - How can we apply this to our life? Do you have any sacred pillars, any high places, any Asherim poles, etc in your life? Then, enabled by the Holy Spirit, hew them down. Kill them so they do not kill you. (Ro 8:13+, Col 3:5+). Pillars (04676) matstsebah from natsab = to take a stand) means something set upright, most often a standing, unhewn block of stone utilized for religious and memorial purposes. Some uses were valid as the pillar was used to honor God, but many pillars were to "honor" pagan deities (1 Ki. 14:23, Mic. 5:13) that aided people in their false worship of pagan gods, especially the Canaanite god Baal. In other words, the images were Canaanitish stone pillars, thought to contain the local fertility-gods, the Baalim. Matstsebah refers to the obelisks which stood at the entrance to the temple of the Sun in the Egyptian city of Heliopolis (Jer. 43:13). According to Heroclitus II.3, two of these pillars were a hundred cubits high and eight cubits across, and each was a single stone. The word is also used of the statues of Baal (2 Ki. 3:2) which were erected in the innermost recess of the Temple. In most of these passages, the sacred columns were used by Israelites, contrary to the Lord's prohibition concerning the worship of any other god (2 Ki. 3:2; 10:26, 27; 18:4; 23:14; cf. Hos. 10:1, 2; Mic. 5:13) Jacob set up as a pillar the stone on which he had laid his head, in commemoration of the event (Ge 28:18, 22; cf. Ge 31:45; 35:20). Moses set up an altar and also twelve pillars at the base of Mount Sinai to represent the twelve tribes of Israel (Ex. 24:4). These pillars were erected as monuments to God (Hos. 3:4). Asherim (0842) Asherah refers to "poles" representing and/or associated with the goddess Asherah - these poles could be cut down and burned (Jdg. 6:25-26). They were made (1Ki 14:15) and set up (1Ki 14:23) after being carved (2Ki 21:7). In many cases, Asherah clearly refers to the deity and not to an image or symbol (Judg. 3:7, 1 Ki. 18:19 and 2 Ki. 23:4). Asherah was believed to be a goddess of fertility, motherhood, and life. Worshipers sought her favor for agricultural prosperity, healthy childbirth, and general well-being. Asherim were often erected next to altars or in sacred groves (tree clusters) as a place for rituals and sacrifices. The Bible often mentions them being placed near Baal altars (Judges 6:25-26). NIDOTTE - (a) wooden cult-object; pole (Asherah pole); (b) goddess (direct reference not accepted by NIV). Derivation unknown. Ancient Near Eastern - Asherah (Aṯiratu/Ašratu/Ašertu) in the second millennium was worshiped from Asia Minor to Mesopotamia. In Ugar. myths she (ʾṯrt) was wife of El and “mother of the gods.” She was the goddess (Elat) of Tyre and Sidon. She is ʾṯirat ym: Asherah of the sea. Cf. Akk. ašratum, consort of Amurru (see Lipiński). In the first millennium references to her are found only on the fringes of the culture area, especially in Arabia. It is generally held that the Kuntillet ‘Ajrud and Khirbet el-Qôm inscriptions refer to some cultic object associated with Yahweh, and not exclusively—as some still maintain—his consort. Outside of the possible references in the Bible, she is not well attested in the Syria/Palestine region. OT Most scholars accept that the word is used as the name of the goddess in 1 Kgs 15:13 (= 2 Chron 15:16); 1 Kgs 18:19; 2 Kgs 21:7; 23:4 (perhaps 7); and the textually doubtful Judg 3:7 (possibly Astarte). All references in the OT, whether to goddess or to the cult object, are uniformly antagonistic. The אֲשֵׁרָה (pole, Asherah) is also said to be used within the worship of Yahweh, but is never approved. The אֲשֵׁרָה was also at times described as being in the temple, either as a symbol in the worship or as the image of a “guest goddess” (2 Kgs 21:7; 23:6). If an image, she could only be the consort of Yahweh, even if Baal was also a “guest god” there. There is apparently no part of the Bible that accepts the poles (אֲשֵׁרִים) as legitimate cult objects, even though the pillars, מַצֵּבָה, are sometimes accepted (Gen 28:18; perhaps Hos 3:4). LXX translates this word as ἄλσος, sacred grove, which is also the meaning as understood in Jewish literature (cf. Abodah Zarah). This association was unchallenged (cf. AV) until the Babylonian evidence was studied (cf. RV, BDB). W E Vine - ashērâ refers to a cultic object representing the presence of the Canaanite goddess Asherah. When the people of Israel entered Palestine, they were to have nothing to do with the idolatrous religions of its inhabitants. Rather, God said, "But ye shall destroy their altars, break their images, and cut down their groves [ʾashērîm]…" (Exod. 34:13). This cult object was manufactured from wood (Judg. 6:26; 1 Kings 14:15) and it could be burned (Deut. 12:3). Some scholars conclude that it was a sacred pole set up near an altar to Baal. Since there was only one goddess with this name, the plural (ʾashērîm) probably represents her several "poles." ʾashērâ signifies the name of the goddess herself: "Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves [ʾashērâ] four hundred, which eat at Jezebel's table" (1 Kings 18:19). The Canaanites believed that ʾashērâ ruled the sea, was the mother of all the gods including Baal, and sometimes was his deadly enemy. Apparently, the mythology of Canaan maintained that ʾashērâ was the consort of Baal, who had displaced El as their highest god. Thus her sacred objects (poles) were immediately beside altars to Baal, and she was worshiped along with him. (Vine's Expository Dictionary of Old Testament and New Testament Words) Victor Hamilton - To turn to the OT, there is no actual description of an Asherah there. Was it a tree, a pole, some kind of tree symbol, an image? It apparently was not a natural object but one that was constructed by man, an artifact. It was "made": 1 Kings 16:33; 2 Kings 17:16; 2 Kings 21:3; it was "set up": 2 Kings 17:10; 2 Chron. 33:19; Isaiah 27:9; it was "built": 1 Kings 14:23. Only once is the verb "to plant" used, Deut. 16:21, and here the meaning is "implant." The conclusion then is that in the OT Asherah stands for the Canaanite goddess represented by a carved wooden image implanted into the ground, usually adjacent to an altar dedicated to the god Baal and located on a hilltop under a leafy tree (Patai). It is in the period of the divided monarchy that the Asherah cult flourished both in Israel and Judah, though its existence before is documented by the command in Exodus 34:13, the prohibition of Deut. 16:21, and the incident at the threshold of Gideon's life of service to God, Judges 6:25ff. Rehoboam's career marks the beginning of this in Judah (1 Kings 14:23). In the north the cult received its greatest momentum from the incentive of Jezebel who was responsible for the presence of "four hundred prophets of Asherah" (1 Kings 18:19). Even a reform-minded king such as Asa (1 Kings 15:13) or later Hezekiah (2 Kings 18:4) was unable to liquidate the movement. It was knocked down, but not knocked out. There was an almost inevitable resurrection even in the wake of reform. Compare son Manasseh's policy (2 Kings 21:7, even to the point of placing the image in the temple) on the heels of father Hezekiah's reform (2 Kings 18:4). Apostasy and idolatry just behind revival! What one generation attempts to get rid of a subsequent generation may trot back in, however reprehensible it may be. All too frequently this has been the pattern in the human race. (TWOT - Theological Wordbook of the Old Testament) QUESTION - What is an Asherah pole? ANSWER - An Asherah pole was a sacred tree or pole that stood near Canaanite religious locations to honor the pagan goddess Asherah, also known as Astarte. While the exact appearance of an Asherah pole is somewhat obscure, it is clear that the ancient Israelites, after entering the land of Canaan, were influenced by the pagan religion it represented. In the Bible, Asherah poles were first mentioned in Exodus 34:13. God had just remade the Ten Commandment tablets, and Moses had requested God graciously forgive the Israelites for worshiping the golden calf. Verse 10 begins the covenant God made: if the Israelites obey Him, He will drive out the tribes living in Canaan. But they must cut down the Asherah poles. Deuteronomy 7:5 and 12:3 repeat the command nearly verbatim, while Deuteronomy 16:21 commands the Israelites not set up any wooden Asherah poles of their own. Two books later, In Judges 3:7, “The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth.” Gideon became the first to fight against the infestation of Asherah poles, although, in his fear, he chopped his father’s Asherah pole down at night (Judges 6:25-27). The books of 1 & 2 Kings and 1 & 2 Chronicles tell a long story of one king chopping down Asherah poles and another building them back up. King Manasseh of Judah went so far as to install a pole in the temple of the Lord (2 Kings 21:3, 7). In the midst of a great cleansing, King Josiah took out the Asherah pole and ground it to powder, further defiling it by spreading the dust over graves (2 Kings 23:6). Most areas in that time and place had a god and goddess designated as responsible for the well-being of crops and livestock. Likely, in the constant evolution of pagan gods and goddesses, Asherah was one of the names given for a fertility goddess in the region. Asherah’s consorts varied, depending on the cultic beliefs of the people—sometimes Asherah was said to consort with the Canaanite creator-god, El; or with the god of fertility, Ba’al; or, horrifically, with the Lord God Himself. Asherah poles were wood poles (sometimes carved, sometimes not) or trees planted by the “high places” where pagan worshipers sacrificed, although the specific purpose of the poles is not clear. It’s interesting to note that, while the once-essential “Asherah” has morphed from goddess to wooden pole to obscurity, Father God, Creator of the universe, has never changed.GotQuestions.org Related: Who was Ashtoreth? | GotQuestions.org Who was Asherah? | GotQuestions.org Why was the worship of Baal and Asherah a constant struggle for the Israelites? | GotQuestions.org 2 Chronicles 14:4 and commanded Judah to seek the LORD God of their fathers and to observe the law and the commandment. commanded: 2Ch 29:21,27,30 30:12 33:16 34:32,33 Ge 18:19 Jos 24:15 1Sa 3:13 Ezr 10:7-12 Ne 13:9,19-22 Ps 101:2-8 seek: 2Ch 11:16 30:19 Isa 55:6,7 Am 5:4 to observe: Ne 10:29-39 Ps 119:10 Related Passages: 1 Chronicles 28:9 “As for you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the LORD searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find Him; but if you forsake Him, He will reject you forever. 2 Chronicles 15:2 and he went out to meet Asa and said to him, “Listen to me, Asa, and all Judah and Benjamin: the LORD is with you when you are with Him. And if you seek Him, He will let you find Him; but if you forsake Him, He will forsake you. 2 Chronicles 15:4 “But in their distress they turned to the LORD God of Israel, and they sought Him, and He let them find Him. 2 Chronicles 15:12 They entered into the covenant to seek the LORD God of their fathers with all their heart and soul; 2 Chronicles 15:13 and whoever would not seek the LORD God of Israel should be put to death, whether small or great, man or woman. 2 Chronicles 15:15 All Judah rejoiced concerning the oath, for they had sworn with their whole heart and had sought Him earnestly, and He let them find Him. So the LORD gave them rest on every side. 2 Chronicles 16:12 In the thirty-ninth year of his reign Asa became diseased in his feet. His disease was severe, yet even in his disease he did not seek the LORD, but the physicians. ASA'S CALL TO RIGHTEOUSNESS And - This is an important connective. In this case it continues the explanation of why Asa was characterized as good and right in the sight of the LORD. Commanded Judah to seek (darash; Lxx = ekzeteo) the LORD God of their fathers and to observe (do - calls for a volitional choice to obey) the law and the commandment - Seek calls on the people to make a choice (e.g., ekzeteo is in the active voice which calls for a choice of one's will). Recall that Jesus commanded us to seek first His kingdom and His righteousness (Mt 6:33+). So King Asa was not calling for legalistic obedience, but was saying that seeking Yahweh is what Israel should have been doing rather than seeking the idols as they did under his father Abijah's evil reign (1Ki 15:3+). Notice also Asa calls for seeking is to be authenticated by obedience (observe the law...). It is one thing to say "I am seeking God," but it needs to be backed up by an attitude of obedience. As James 1:22+ says "prove yourselves doers of the word, and not merely hearers who delude themselves." J.A. Thompson expands on the sense of the command to seek the LORD God (see passages above) - There are nine references to seeking the Lord in the three chapters devoted to Asa (2Ch 14:3, 7 [twice]; 2Ch 15:2, 4, 12, 13, 15; 16:12). The phrase was a summary description of how one was to respond to God and thus defined one who was a member of the believing community. It involved more than a specific act of seeking God’s help and guidance but stood for one’s whole duty toward God (cf. 2Ch 14:7; 15:2, 12-13). According to 1 Chr 28:9 it is equivalent to knowing God and serving him “with wholehearted devotion.” Part of that attitude was the keeping of God’s laws and commands. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) Bob