Exegetical and Hermeneutical Commentary of 2 Chronicles 15:8
And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that [was] before the porch of the LORD.
8. and the prophecy of Oded the prophet ] Some words have fallen out of the text. Read, Even the prophecy which Azariah the son of Oded prophesied.
the abominable idols ] R.V. the abominations; cp. 1Ki 14:23-24 ; 1Ki 15:12-13.
mount Ephraim ] R.V. the hill country of Ephraim. The term describes the hilly country between the plain of Esdrelon and the territory of Benjamin.
that was before the porch ] Cp. 2Ch 7:7; 2Ch 8:12.
Fuente: The Cambridge Bible for Schools and Colleges
Some versions have the prophecy of Azariah the son of Oded, which is perhaps the true reading.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Renewed the altar] Dedicated it afresh, or perhaps enlarged it, that more sacrifices might be offered on it than ever before; for it cannot be supposed that this altar had no victims offered on it till the fifteenth year of the reign of Asa, who had previously been so zealous in restoring the Divine worship.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of Oded the prophet, to wit, of Azariah, 2Ch 15:1, who was also called by his fathers name Oded. Or Oded may be here put patronymically for the son of Oded; as David is put for Christ the Son of David, Jer 30:9, and elsewhere; and Moses for the sons of Moses, Psa 90:1. Or here is an ellipsis of the relative word, of which there are many instances both in sacred and profane authors; as 2Sa 21:19, the brother of Goliath; Mat 4:21, James the son of Zebedee; Luk 24:10, Mary the mother of James, by comparing Mar 15:40; Joh 19:25, Mary the wife of Cleophas, and many other places. And so this place may be thus read,
when Asa heard these words, even the prophecy of the son of Oded the prophet. And this ellipsis is the more easy and tolerable, because this defect might be well enough understood and supplied out of 2Ch 15:1. Though some understand this to be another prophecy of Oded the father, which is not here expressed, which Azariah his son repeated to them for the confirmation of his own prophecy.
He took courage; for it required great courage to put away all the idols, to which so great a number of his people were to this day addicted, and, among others, Maachah the queen, his mother, whom for this reason he deposed, 1Ki 15:13.
The cities which he had taken, to wit, Abijah his father; which was easily understood from 2Ch 13:19. Or, which had been taken; the active word being oft so used impersonally for the passive, as Hebricians know.
Renewed the altar of the Lord; which had been either decayed through age and long use of it, or broken by his idolatrous mothers means. Or, he consecrated or dedicated the altar, &c.; which possibly had been polluted by idolaters, and now needed some purification.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. when Asa heard . . . the prophecyof Oded the prophetThe insertion of these words, “of Odedthe prophet,” is generally regarded as a corruption of the text.”The sole remedy is to erase them. They are, probably, theremains of a note, which crept in from the margin into the text”[BERTHEAU].
he took courageAnimatedby the seasonable and pious address of Azariah, Asa became a morezealous reformer than ever, employing all his royal authority andinfluence to extirpate every vestige of idolatry from the land.
and out of the cities whichhe had taken from mount EphraimHe may have acquired cities ofEphraim, the conquest of which is not recorded (2Ch17:2); but it has been commonly supposed that the reference is tocities which his father Abijah had taken in that quarter (2Ch13:19).
renewed the altar of the Lord. . . before the porchthat is, the altar of burnt offering. Asthis was done on or about the fifteenth year of the reign of thispious king, the renewal must have consisted in some splendid repairsor embellishments, which made it look like a new dedication, or in areconstruction of a temporary altar, like that of Solomon (2Ch7:7), for extraordinary sacrifices to be offered on anapproaching occasion.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when Asa heard these words, and the prophecy of Oded the prophet,…. Some think that besides the above words of Azariah the son of Oded, a prophecy of Oded his father was related by him, though not recorded; but rather Oded here is the same with the son of Oded; and so the Vulgate Latin and Syriac versions read Azariah the son of Oded; and so does the Alexandrian copy of the Septuagint version:
he took courage, and put away the abominable idols out of all the land of Judah and Benjamin; which were abominable to God, and all good men; besides the images and statues he had broken before, he removed other idols that remained, being animated and emboldened by the speech of the prophet:
and out of the cities which he had taken from Mount Ephraim: the same which his father Abijah had taken from Jeroboam, 2Ch 13:19 and which perhaps, upon the approach of the Ethiopians, revolted from Asa, or were restored by them to Jeroboam, and Which Asa retook upon his conquest of them:
and renewed the altar of the Lord before the porch of the Lord; the altar of burnt offering, which had never been repaired since it was made by Solomon; perhaps he anew overlaid it with brass that being worn out, or become very thin in some places.
Fuente: John Gill’s Exposition of the Entire Bible
Completion of the reform in worship, and the renewal of the covenant. – 2Ch 15:8. The speech and prophecy of the prophet strengthened the king to carry out the work he had begun, viz., the extirpation of idolatry from the whole land. In 2Ch 15:8 the words are surprising, not only because the prophet is called in 2Ch 15:1, not Oded, but Azariah the son of Oded, but also on account of the preceding in the absolute state, which cannot stand, without more ado, for the stat. constr. (cf. 2Ch 9:29). The view of Cler. and Ew., that by an orthographical error has been dropped out, does not remove the difficulty, for it leaves the stat. absol. .lo unexplained. This is also the case with the attempt to explain the name Oded in 2Ch 15:8 by transposing the words Azariah ben Oded, 2Ch 15:1, so as to obtain Oded ben Azariah (Movers); and there seems to be no other solution of the difficulty than to strike out the words Oded the prophet from the text as a gloss which has crept into it (Berth.), or to suppose that there is a considerable hiatus in the text caused by the dropping out of the words .
(Note: C. P. Caspari, der Syrisch-ephraimitische Krieg, Christian. 1849, S. 51, explains the absol. by an ellipse, as in Isa 3:14; Isa 8:11, “ the prophecy (that) of Oded, ” but answers the question why Oded is used in 2Ch 15:8 instead of Azarjahu ben Oded by various conjectures, none of which can be looked upon as probable.)
corresponds to . Asa complied with the exhortation, and removed ( , as in 1Ki 15:12) all abominations (idols) from the whole land, and from the cities which he had taken from Mount Ephraim: these are the cities which Asa’s father Abijah had conquered, 2Ch 13:19. “And he renewed the altar before the porch,” i.e., the altar of burnt-offering, which might stand in need of repairs sixty years after the building of the temple. The Vulg. is incorrect in translating dedicavit, and Berth. in supposing that the renovation refers only to a purification of it from defilement by idolatry. is everywhere to renew, repair, restaurare ; cf. 2Ch 24:4. – But in order to give internal stability to the reform he had begun, Asa prepared a great sacrificial festival, to which he invited the people out of all the kingdom, and induced them to renew the covenant with the Lord. 2Ch 15:9. He gathered together the whole of Judah and Benjamin, and the strangers out of Ephraim, Manasseh, and Simeon, who dwelt among them. Strangers, i.e., Israelites from the ten tribes, had come over as early as Rehoboam’s reign to the kingdom of Judah (2Ch 11:16); these immigrations increased under Asa when it was seen that Jahve was with him, and had given him a great victory over the Cushites. It is surprising that Simeon should be mentioned among the tribes from which Israelites went over to the kingdom of Judah, since Simeon had received his heritage in the southern district of the tribal domain of Judah, so that at the division of the kingdom it would not well separate itself from Judah, and join with the tribes who had revolted from the house of David. The grouping together of Simeon, Ephraim, and Manasseh, both in our verse and in 2Ch 34:6, can consequently scarcely be otherwise explained than by the supposition, either from the cities assigned to them under Joshua into districts in the northern kingdom (Berth.), or that the Simeonites, though politically united with Judah, yet in religious matters were not so, but abstained from taking part in the Jahve-worship in Jerusalem, and had set up in Beersheba a worship of their own similar to that in Bethel and Dan. In such a case, the more earnest and thoughtful people from Simeon, as well as from Ephraim and Manasseh, may have gone to Jerusalem to the sacrificial festival prepared by Asa. In favour of this last supposition we may adduce the fact that the prophet Amos, Amo 5:5; Amo 4:4; Amo 8:14, mentions Beersheba, along with Bethel and Gilgal, as a place to which pilgrimages were made by the idolatrous Israelites.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Asa Reforms His Kingdom. | B. C. 940. |
8 And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD. 9 And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him. 10 So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. 11 And they offered unto the LORD the same time, of the spoil which they had brought, seven hundred oxen and seven thousand sheep. 12 And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; 13 That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman. 14 And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets. 15 And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about. 16 And also concerning Maachah the mother of Asa the king, he removed her from being queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron. 17 But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. 18 And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. 19 And there was no more war unto the five and thirtieth year of the reign of Asa.
We are here told what good effect the foregoing sermon had upon Asa.
I. He grew more bold for God than he had been. His victory would inspire him with some new degrees of resolution, but this message from God with much more. Now he took courage. he saw how necessary a further reformation was, and what assurance he had of God’s presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him and driven him off from the undertaking. Now he ventured to destroy all the abominable idols (and all idolatries are abominable, 1 Pet. iv. 3) as far as ever his power went. Away with them all. He also renewed the altar of the Lord, which, it seems, had gone out of repair, though it was not above thirty-five years since Solomon’s head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish away, Heb. viii. 13.
II. He extended his influence further than before, v. 9. He summoned a solemn assembly, and particularly brought the strangers to it, who had come over to him from the ten tribes. 1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God. We will go with you, for we have heard that God is with you, Zech. viii. 23. 2. The cognizance he took of them, and the invitation he gave them to the general assembly, were a great encouragement to them. All strangers are to be helped, but those that cast themselves upon God’s good providence, purely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering of them together (v. 9), yet it is said (v. 10) that they gathered themselves together, made it their own act, so forward were they to obey the king’s orders. This meeting was held in the third month, probably at the feast of Pentecost, which was in that month.
III. He and his people offered sacrifices to God, as his share of the spoil they had got, v. 11. Their offering here was nothing to Solomon’s (ch. vii. 5), which was owing to the diminution either of their zeal or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And, as he took care that the altar should have its gift, so he took care that the temple should have its gold: He brought into the house of God all the dedicated things, v. 18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as it should seem these dedicated things had been, should at length be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?
IV. They entered into covenant with God, repenting that they had violated their engagements to him and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves. Let every man be a volunteer that covenants with God. Thy people shall be willing, Ps. cx. 3. Observe,
1. What was the matter of this covenant. Nothing but what they were before obliged to; and, though no vow or promise of theirs could lay any higher obligation upon them than they were already under from the divine precept, yet it would help to increase their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And, by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to:– (1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, enquiring after him, applying to him, upon all occasions? We shall not enjoy him till we come to heaven; while we are here we must continue seeking. They would seek God as the God of their fathers, in the way that their fathers sought him and in dependence upon the promise made to their fathers; and they would do it with all their heart and with all their soul, for those only seek God acceptably and successfully that are inward with him, intent upon him, and entire for him, in their seeking him. We make nothing of our religion if we do not make heart-work of it. God will have all the heart or none; and, when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul. (2.) That they would, to the utmost of their power, oblige others to seek him, v. 13. They agreed that whosoever would not seek the Lord God of Israel (that is, would either worship other gods or refuse to join with them in the worship of the true God, that was either an obstinate idolater or an obstinate atheist) he should be put to death. This was no new law of their own making, but an order to put in execution that law of God to this purport, Deut. xvii. 2, c. If this law had been duly executed, there would not have been so many abominable idols found in Judah and Benjamin, <i>v. 8. Whether men may now, under the gospel, be compelled by such methods as these to seek the Lord is justly questioned; for the weapons of our warfare are not carnal, and yet mighty.
2. In what manner they made this covenant. (1.) With great cheerfulness, and all possible expressions of joy: The swore unto the Lord; not secretly, as if they were either ashamed of what they did or afraid of binding themselves too fast to him, but with a loud voice, to express their own zeal and to animate one another; and they all rejoiced at the oath, 2Ch 15:14; 2Ch 15:15. They did not swear to God with reluctancy (as the poor debtor confesses a judgment to his creditor), but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israelite was pleased with his own engagements to God, and they were all pleased with one another’s. They rejoiced in it as a hopeful expedient to prevent their apostasy from God and a happy indication of God’s presence with them. Note, The times of renewing our covenant with God should be times of rejoicing, and national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God. (2.) They did it with great sincerity, zeal and resolution: They swore to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame. O that there had always been such a heart in them! This comes in as the reason why they rejoiced so much in what they did: it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion that are sincere and upright in it. What is done in hypocrisy is a mere drudgery. But, if God has the heart, we have the joy.
V. We are told what was the effect of this their solemn covenanting with God. 1. God did well for them: He was found of them, and gave them rest round about (v. 15), so that there was no war for a long time after (v. 19), no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, 1 Kings xv. 16. National piety procures national blessings. 2. They did, on the whole, well for him. They carried on the reformation so far that Maachah the queen-mother was deposed for idolatry and her idol destroyed, v. 16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him, like Levi, that said to his father and mother, I have not seen him, Deut. xxxiii. 9. Asa knows he must honour God more than his grandmother, and dares not leave an idol in an apartment of his palace while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin that she was willing to subscribe the association mentioned (2Ch 15:12; 2Ch 15:13), binding herself to seek the Lord, and therefore was not put to death as those were that refused to sign it, great as well as small, women as well as men: probably it was with an eye to her that women were specified. But because she had been an idolater Asa thought fit to divest her of the dignity and authority she had, and probably he banished her the court and confined her to privacy, lest she should influence and infect others. But the reformation was not complete; the high places were not all taken away, though many of them were, 2Ch 15:3; 2Ch 15:5. Those in the cities were removed, but not those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the God of Israel. These he connived at, and yet his heart was perfect. There may be defects in some particular duties where yet the heart, in the man, is upright with God. Sincerity is something less than sinless perfection.
Fuente: Matthew Henry’s Whole Bible Commentary
See note on 1Ki 15:13
Fuente: Garner-Howes Baptist Commentary
(b) THE REFORM OF WORSHIP, AND PUBLIC RENEWAL OF THE COVENANT
(2Ch. 15:8-15).
(8) And the prophecy of Oded the prophet.Heb., And the prophecy Oded the prophet; without any connection. This is suspicious, and suggests the idea that Oded the prophet is a marginal gloss, which has crept into the text; especially as, according to 2Ch. 15:1, not Oded, but Azariah son of Oded, was the author of the prophecy. Possibly there is a lacuna, and the original text ran: And the prophecy which Azariah son of Oded, the prophet, spake. There is no variation in Heb. MSS., and the readings of the versions only show that the difficulty is ancient. (LXX., Vatic., the prophecy of Adad the prophet; but in 2Ch. 15:1 : Azarias son of Oded; Alex., Azarias son of Adad the prophet; Syr., Azariah son of Azur; Vulg., Azariah son of Oded the prophet.) these words and the prophecy, i.e., these words, even (or, that is) the prophecy. Epexegetical use of the conjunction.
He took courage.Hithchazzaq, strengthened himself (2Ch. 12:13). The same verb as be strong chizq), 2Ch. 15:7.
And put away.Removed (1Ki. 15:12).
The abominable idols.Abominations (shiqqtsim): one of the many terms of contempt applied (to idols (Deu. 29:17; 1Ki. 11:5; 1Ki. 11:7; Jer. 4:1).
The cities which he had taken from mount Ephraim.The hill-country of Ephraim. In 2Ch. 17:2 we read again: the cities of Ephraim, which Asa had taken. It is generally assumed that in both passages there is a somewhat inaccurate reference to the conquests of Abijah recorded in 2Ch. 13:19; for hitherto Asa had had no wars with the northern kingdom (2Ch. 14:1; 2Ch. 14:6; 2Ch. 15:19). But Asa may have annexed some of the towns on his northern border without resistance, after his victory over Zerah. (Comp. the voluntary immigration into Judah described in 2Ch. 15:9.) Thenius, who fixes the date of Baashas attempt before the Cushite invasion, says that Asa seems to have assumed the offensive after Baashas retreat from Ramah.
And renewed the altar.The context seems to imply that this renewal consisted in reconsecration, the altar having been defiled by an illegal cultus. So the LXX. and Vulg., , dedicavit. The word, however, may only mean repaired, restored. The altar had now stood sixty years. (Comp. 2Ch. 24:4.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ASA’S REFORMS AND RENEWAL OF THE COVENANT, 2Ch 15:8-19.
8. And the prophecy of Oded the prophet Here is doubtless a corruption in the text. Either the words of Oded should be omitted, as an interpolation, or else the words Azariah the son (see 2Ch 15:1) should be supplied.
Took courage Azariah’s oracle inspired the king with a zeal and enthusiasm even additional to that occasioned by the recent marvellous victory.
Put away the abominable idols This effort to clear his realm of idolatry is probably not to be identified with his earlier work of reform described in 1Ch 14:3, but a later effort, inspired and encouraged by his victory over Zerah and by the words of the prophet. It may have been that his earlier efforts were only partially successful, and that Azariah’s oracle reminded him that much remained to be done in the work of reform.
The cities which he had taken from mount Ephraim The cities which his father had taken from Jeroboam. 2Ch 13:19. The writer, in his hasty brevity of narration, attributed to Asa what was really the work of his father. See a similar inaccuracy in 2Ch 17:2.
Renewed the altar The great brazen altar described in 1Ch 4:1, which stood in the priests’ court before the porch of the temple. Some sixty years had passed since the temple was built, and this altar may, for that reason, have needed repair; or it may have been polluted by idolatry, and therefore needed renewal.
Fuente: Whedon’s Commentary on the Old and New Testaments
How delightful it is to see the gracious effects of the prophet’s preaching on the heart of Asa. Such, Reader! ought all the gracious messages of our God, in his blessed gospel, to have upon our hearts, to give courage and strength for the holy war, and to animate our souls more and more to forget things which are behind, and to press forward to those which are before; and thus to press toward the mark for the prize of the high calling of God in Christ Jesus. Phi 3:13-14
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ch 15:8 And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that [was] before the porch of the LORD.
Ver. 8. And when Asa heard these words. ] He was zealous for God before, but now his heart, was all on a light flame for God. “Did not our hearts burn within us, whilst he opened unto us the Scriptures?” said those two disciples travelling to Emmaus. Luk 24:32 Together with Christ’s words there went forth a power. Luk 5:15
And the prophecy of Oded.
He put away the abominable idols.
And out of the cities which he had taken from mount Ephraim.
And renewed the altar of the Lord,
a Jun.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
and the prophecy, &c. Render: “and the prophecy (Oded was the prophet) he took”, &c.
abominable idols = abominations. Referring specially to the ‘Asherim. App-42.
the cities . . . taken. Probably by Abijah (2Ch 13:19).
mount = the hill country.
Fuente: Companion Bible Notes, Appendices and Graphics
2Ch 15:8-15
2Ch 15:8-15
ASA’S CONTINUING PROGRAM OF RELIGIOUS REFORM
“And when Asa heard these words, and the prophecy of Obed the prophet, he took courage and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill-country of Ephraim; and he renewed the altar of Jehovah, that was before the porch of Jehovah. And he gathered all Judah and Benjamin, and them that sojourned with them out of Ephraim, and Mansasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that Jehovah his God was with him. So they gathered themselves together at Jerusalem in the third month in the fifteenth year of the reign of Asa. And they sacrificed to Jehovah in that day, of the spoil which they had brought, seven hundred oxen, and seven thousand sheep. And they entered into the covenant to seek Jehovah, the God of their fathers, with all their heart and with all their soul; and that whosoever would not seek Jehovah, the God of Israel, should be put to death, whether small or great, whether man or woman. And they sware unto Jehovah with a loud voice, and with shouting, and with trumpets, and with cornets. And all Judah rejoiced at the oath; for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and Jehovah gave them rest round about.”
“And the prophecy of Obed” (2Ch 15:8). “Some versions have, `the prophecy of Azariah the son of Obed,’ which may be the true reading.”
“In the third month of the fifteen year of Asa” (2Ch 15:10). “This was June (Sivan), on the sixth day of which the Feast of Weeks (Pentecost) was observed. The great sacrifices on this occasion included some of the booty they had taken in the war with Zerah”; and if the conjecture that Zerah came against Asa in his eleventh year is correct, this would indicate that the war lasted four years. However, a great deal of the chronology of all of these Hebrew kings is very uncertain.
“And they entered into the covenant” (2Ch 15:12). The original covenant between God and his people is recorded in Exo 24:3-8; it was renewed again at Shechem (Jos 8:30-35); this was a third ratification; and still another took place in the times of Nehemiah (Neh 10:20).
“Whosoever would not seek Jehovah … should be put to death” (2 Chronicles 15:23). This was part of the original covenant (Deu 17:2-8); and thus we have another testimonial to the prior existence of the Pentateuch, long centuries before the times of Josiah. The account here is a true record of what occurred in the reign of Asa (913-873 B.C.).
E.M. Zerr:
2Ch 15:8. Oded was the father of Azariah, who was really the prophet. In a statement of respect his father was named as the prophet, although his son was the man who delivered the message. Upon the message of the prophet from God, Asa made a more thorough reformation still, by removing the idols from the territory of his own proper domain, and also from the extra cities that he had taken from the general territory outside, known as Mount Ephraim. After clearing out the institutions of false worship, he renewed the true service that belonged to the great altar before the temple.
2Ch 15:9. This movement was recorded in 2Ch 11:16. It is gratifying to read the motive that prompted these strangers from the other tribes to come to the side of Asa; it was their seeing that God was with him. Too often we see men “line up” on a certain side merely because it seems to be the winning side, not because it is the right side. To associate with a man because God is with him is the supremely good motive.
2Ch 15:10. Third month was the one in which the feast of weeks or pentecost came. That was one of the three occasions on which all the males were required to go to Jerusalem.
2Ch 15:11. These offerings were voluntary contributions out of the things they had taken from the enemy. It does not mean, necessarily, that the beasts were slain. They were given over to the ones having charge of the service of God.
2Ch 15:12. These strangers from the tribes of the northern kingdom had been tainted with a mixed worship and were very unsettled as to the true God. The evidence was convincing to them that a half-hearted service would not count for anything with God. They now entered into a covenant, which means they agreed with the Lord that they would give their whole heart to him.
2Ch 15:13. The age of the Mosaic Dispensation was one with military phases in its execution. Violators of the law were liable to physical punishment. In order to be prepared against future departures into the ways of the heathen about them, these new arrivals at the temple of God threatened to inflict the penalty of death on all people who hesitated at seeking the true object of their devotions.
2Ch 15:14. The threat of such severe punishment was emphasized by an oath. In order that none would escape the notice, the oath was accompanied with loud voices and with instruments made for producing heavy sounds.
2Ch 15:15. This is more or less a general statement, going back to the previous chapter where the record may be found of the victory over the enemy. Rest round about refers to the freedom from war.
Fuente: Old and New Testaments Restoration Commentary
when Asa
Chapter 14 describes the outward prosperity of the kingdom, and Asa’s superficial reformation; chapter 15 the true reformation.
Fuente: Scofield Reference Bible Notes
Oded: 2Ch 15:1
took courage: 2Ch 19:11, Isa 44:14, *marg. Act 28:15
abominable idols: Heb. abominations, Lev 18:30, Deu 27:15, 1Ki 11:5, 1Ki 11:7, 2Ki 23:13, Isa 65:4, Jer 16:18, Eze 8:10, 1Pe 4:3, Rev 17:4, Rev 17:5
the cities: 2Ch 13:19
the altar of the Lord: 2Ch 4:1, 2Ch 8:12, 2Ch 29:18, 2Ki 16:14, 2Ki 18:22
Reciprocal: Jdg 10:16 – they put 1Ki 21:26 – very abominably 1Ki 22:43 – he walked 2Ch 17:2 – in the cities 2Ch 17:3 – his father David 2Ch 19:4 – brought Jer 4:1 – put away Eze 20:7 – the abominations Mat 25:16 – went
Fuente: The Treasury of Scripture Knowledge
2Ch 15:8. When Asa heard these words of Oded the prophet Of Azariah, the son of Oded, who was also called by his fathers name; he took courage For it required great courage to put away all the idols, to which so great a number of his people were still attached, and among others Maachah, the queen, his mother, whom, for this reason, he deposed, 1Ki 15:13. And out of the cities which he had taken Or, which had been taken, namely, by Abijah his father. And renewed the altar of the Lord Which had been either decayed by time and long use of it, or broken by his idolatrous mothers means. Or the expression may signify, He consecrated, or dedicated, the altar, &c., which, possibly, had been polluted by idolaters, and now needed some purification.