Exegetical and Hermeneutical Commentary of 2 Chronicles 15:2
And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD [is] with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.
Ch. 2Ch 15:1-15 (no parallel in Kings). The Prophecy of Azariah and its Sequel
2. went out to meet ] Cp. 2Ch 19:2.
if ye seek him ] Cp. 1Ch 28:9.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 2. The Lord is with you, while ye be with him] This is the settled and eternal purpose of God; to them who seek him he will ever be found propitious, and them alone will he abandon who forsake him. In this verse the unconditional perseverance of the saints has no place: a doctrine which was first the ruin of the human race, Ye shall not die; and ever since the fall, has been the plague and disgrace of the Church of Christ. The Targum is curious: “Hearken to me, Asa, and all Judah and Benjamin: The WORD of the Lord shall be your helper, while ye walk in his ways. If ye seek doctrine from his presence he will be found of you in times of trouble; but if you cast away his fear, he will abandon you.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord is with you, to defend you against all your enemies, as now you have seen, and you may hereafter expect, if you persist in that good course into which you are entered.
If ye forsake him, he will forsake you: but let not this victory make you presumptuous or self-confident, for you are upon your good behaviour; and if you leave God, he will leave and destroy you after he hath done you good.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. The Lord is with you, while ye bewith himYou have had, in your recent signal success, aremarkable proof that God’s blessing is upon you; your victory hasbeen the reward of your faith and piety. If you steadfastly adhere tothe cause of God, you may expect a continuance of His favor; but ifyou abandon it, you will soon reap the bitter fruits of apostasy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he went out to meet Asa,…. From Jerusalem, as Asa was coming to it:
and said unto him, hear ye me, Asa, and all Judah and Benjamin; the principal inhabitants of which tribes had been collected, and went to this war, and were now returning:
the Lord is with you, while ye be with him; it was a clear case he had been with them, in giving them the victory over the Ethiopians; and as long as they continued in the service of God, and abode by his pure worship, they might expect he would yet be with them, otherwise not:
and if ye seek him, he will be found of you; you will see his face, and enjoy his favour, and have his presence, and help from him in every time of need, when they sought him by prayer and supplication, as Asa had, and attended his worship and ordinances:
but if ye forsake him; his laws and his service:
he will forsake you; and leave you to fall into the hands of your enemies.
Fuente: John Gill’s Exposition of the Entire Bible
(2) And he went out to meet.Literally, before. (1Ch. 12:17; 2Ch. 14:9.) Azariah met the king on his return from battle.
Hear ye me, Asa, and all Judah.(Comp. Abijahs speech, 2Ch. 13:4 : Hear ye me, Jeroboam, and all Israel!)
The Lord is with you, while ye be with him.Or, Jehovah was with you (in the battle), because ye were with him (i.e., clung to him for help; see 2Ch. 14:11).
And if ye seek him . . . forsake you.This generalises the preceding statement. It is a favourite formula with the chronicler. (See 1Ch. 28:9; and for the last clause, 2Ch. 12:5; 2Ch. 24:20; comp. also Jer. 29:13-14.)
He will be found.Or, is found.
He will forsake.Or, heforsaketh.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Went out to meet Asa The occasion was one peculiarly appropriate for the prophecy Azariah was about to utter. Returning from a victory which had most manifestly been gained by the help of Jehovah, it was well for him to be solemnly admonished of his responsibilities, and advised (though it might be for the hundredth time) that Jehovah’s mercies were conditioned upon obedience to his law.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 404
THE EQUITY OF THE DIVINE PROCEDURE
2Ch 15:2. And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.
AS in a season of affliction it may be sometimes necessary to blend reproof with consolation, so in a season of joy and triumph it may sometimes be proper to temper our congratulations with prudential advice. When Asa was returning with his victorious army after the destruction of his Ethiopian enemies, the prophet Oded was sent forth to meet him, and was directed by God himself not to salute him with fulsome compliments, but to impress upon his mind a salutary admonition.
In this concise and pointed address, we see,
I.
The rule of Gods procedure
God is not necessarily bound by any rules; for he both may do, and actually does, according to his own will in the armies of heaven, and among the inhabitants of the earth: yet has he been pleased to prescribe rules to himself,
1.
In the dispensations of his providence
[The Jews, as Gods peculiar people, were governed by him according to the strictest rules of equity. They were taught to look for temporal rewards or punishments according as they were obedient or disobedient to his word: and their whole history may serve to illustrate the correspondence there was between their dealings towards him, and his towards them [Note: See this exemplified in Asa, 2Ch 14:5-7; 2Ch 14:11-12; 2Ch 15:10-15; 2Ch 15:19. with 16:79; in Jehoshaphat, 17:36, 10 and 20:3, 30. with 19:2 and 20:3537; in Joash, 24:20.] Indeed, God himself expresses peculiar jealousy on this head; and appeals to them, whether the inequality which there was in his providence, did not originate in themselves; and whether it was not perfectly agreeable to the rules which he had established for his conduct towards them [Note: Compare Eze 18:24-29. with Lev 26:3-45 and Deu 31:16-17.].
Somewhat of the same procedure is yet visible in the dispensations of God towards us. Nations at this time are often prospered or punished according as they pay due allegiance to God, or revolt from him: and individuals not unfrequently experience even here a recompence suited to their conduct. But as, under the law, God sometimes deviated from this rule, in order to direct the views of men to a future day of retribution [Note: Psa 73:3-14.], so now he has laid it aside in a great degree, in order that our motives to action may be more spiritual, and that we may look forward to the day of judgment as the period fixed for the display of his righteousness, and for the rewarding of our actions.]
2.
In the communications of his grace
[Gods conduct towards the Jews in respect of temporal things was intended to shadow forth his dealings with us in respect of spiritual things. In relation to these we may see, that the rule which God has laid down to himself is almost invariably observed. It is true, that he is often found or them that sought him not: but when once he has revealed himself to any man, he regulates himself towards him according to a principle of perfect equity, rewarding him for his fidelity, or punishing him for his neglect. Who amongst his people ever sought his face in vain? Who ever diligently walked with him in a state of humble dependence, and did not find God with him in the tokens of his love, and the supports of his grace? God indeed reserves in his own power the times and the seasons when he shall reveal himself more fully to the soul; and he apportions to every one such trials as he in his wisdom knows will be productive of good: but he never did, nor ever will, forsake them that seek him [Note: Psa 9:10.].
On the other hand, who is there that has not experienced the hidings of Gods face, when fresh contracted guilt, or repeated neglect of duty, has given him offence? Who has not found on such occasions that God has withdrawn the aids of his Spirit both in public and private ordinances; and perhaps left him for a season to the power and influence of his own corruptions? We know indeed that God has said, he will not finally cast off his people [Note: 1Sa 12:22. Heb 13:5. Isa 54:7-10.]: and we believe he will not: we believe he will visit them with the rod till he has brought them back to him with deep contrition [Note: Psa 89:30-35]: but as long as they forsake him, he will, as far as respects any manifestations of his favour, forsake them; and if any who have thought themselves his people, forsake him utterly, they shall also be utterly abandoned by him. Nor can any be assured that they themselves shall not suffer eternal dereliction, any longer than their adherence to God justifies the hope that they are his children.]
To impress this rule the more deeply on our minds, let us consider,
II.
The universal importance of it
The prophet in a most solemn manner called the attention both of the king and all his army to the subject before us; intimating thereby, that there were none who were not interested in it, nor any occasion when the consideration of it would not be useful to their souls.
It is suited to us,
1.
In prosperity
[Of this there can be no doubt, since it was in a season of peculiar triumph that the prophet was sent to give this admonition. Indeed we are never more apt to forget ourselves, yea, to forget God also, than when we are elated with great prosperity. We are apt to sacrifice to our own net, and burn incense to our own drag [Note: Hab 1:16.]. When Jeshurun waxed fat, he kicked [Note: Deu 32:15.]: when Uzziah was made strong, his heart was lifted up to his destruction [Note: 2Ch 26:5; 2Ch 26:16.]. Strange as it may seem, even the manifestations of Gods love to the soul are calculated to puff us up with pride, if we have not some thorn in the flesh given us to counteract this evil tendency, and to keep us from abusing the divine mercies [Note: 2Co 12:7.]. The more sail a ship carries, the more ballast it requires. The very deliverance that Asa had experienced was likely to render him careless and secure, as though he were now beyond the reach of harm. But by this admonition he was taught, that his security was in God alone, and that he must continue to walk humbly with God, if he would have the divine protection continued to him.
Similar admonitions are also given to us, to counteract the pride of our hearts. Be not high-minded, but fear [Note: Rom 11:20-21.]. Let him that thinketh he standeth, take heed lest he fall [Note: 1Co 10:12.], Blessed is the man that feareth always [Note: Pro 28:14.]. Even the great Apostle himself, though he knew himself to be a chosen vessel unto God, yet felt the necessity of keeping under his body, and bringing it into subjection, lest, after having preached to others, he himself should become a cast-away [Note: 1Co 9:27.]. Let us therefore exercise the same caution; and, whether we rejoice on account of national or personal mercies, rejoice with trembling [Note: Psa 2:11.].]
2.
In adversity
[As in prosperous circumstances we need to be guarded against presumption, so in heavy trials we need to be cautioned against despondency. If we appear to be forsaken of our God, we are apt to think that he has altogether shut up his tender mercies, and will be favourable to us no more [Note: Psa 77:7-9.]. But in the words before us we see, that no nation or individual can be in so low a state, but that their recovery is certain if only they wait patiently upon God. He will assuredly be found of them that seek him: yea, at the very time that they perhaps are bewailing his absence, he is actually present with them, working in them that very contrition, and enabling them to wait upon him, when their unassisted nature would have fainted in despair.
Let every one then apply to himself the text in this view. Are we ignorant? let us look to God for the teachings of his Spirit. Are we guilty? let us cry to him for remission through the blood of Christ. Are we in any strait or difficulty whatever? our way is clear; let us wait upon God in assured expectation of succour and support. This promise shall never fail us [Note: Heb 11:6.]: though we had a million [Note: 2Ch 14:9.] of men or devils to encounter, we should be more than conquerors [Note: Rom 8:37.]. Believe in the Lord; so shall ye be established: believe his prophets; so shall ye prosper [Note: 2Ch 20:20.].] [Note: The subject may be further improved: 1. For caution; to guard against any secret evil in the heart, or any remissness of duty in the life, which may offend God. See 1Ch 28:9. with the first clause of ver. 10. Mark this passage carefully. And, 2. For encouragement; since, if he be for us, we need not fear, however many there may be against us.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
It must have been an animating thing after the victory, and in the moment of returning from the spoils of the foe, – this address of Azariah. And observe how seasonable it was. Though the Lord had given them victory, had heard and answered prayer; and had destroyed the enemy; yet let not Asa and his people suppose that they might now return to folly. There is more cause than ever now to keep close to the Lord, that the mercy lately manifested might be perpetuated. Reader! mark what is here said with an eye to Jesus? Hath he lately helped us in our conflicts with the enemy? Hath he given us to see our nothingness, and his all-sufficiency? Let these things become only a more earnest call upon our hearts to see our daily need of him, and that we may act more faith upon him. Let his glory be our chief aim: and this will ensure us his abiding favor.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ch 15:2 And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD [is] with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.
Ver. 2. And he went out to meet Asa. ] To admonish him and his army of their duty after so great a victory, it requiring as much skill to use it well as to get it.
The Lord is with you.
If ye seek him, he will be found of you.
But if ye forsake him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
to meet Asa: Heb. before Asa
Hear ye me: 2Ch 13:4, 2Ch 20:15, 2Ch 20:20, Jdg 9:7, Psa 49:1, Psa 49:2, Isa 7:13, Mat 13:9, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22
The Lord: 2Ch 13:12, 2Ch 32:8, Deu 20:1, Jam 4:8
if ye seek him: 2Ch 15:4, 2Ch 15:15, 2Ch 33:12, Isa 55:6, Isa 55:7, Jer 29:12-14, Mat 7:7, Mat 7:8
if ye forsake: 2Ch 12:1-3, 2Ch 24:20, 2Ki 21:14, 1Ch 28:9, Rom 11:1, Rom 11:2, Heb 10:38, Heb 12:25
Reciprocal: Num 14:9 – the Lord Num 14:43 – because Num 32:15 – if ye turn Deu 31:17 – I will forsake Deu 33:12 – The beloved Jos 22:31 – the Lord is Jos 24:20 – he will turn Jdg 6:13 – forsaken us Jdg 16:20 – the Lord 1Sa 2:30 – Be it far 1Sa 12:22 – the Lord 1Ki 9:6 – if ye 1Ki 11:25 – all the days 1Ki 11:33 – they have forsaken 1Ki 18:18 – in that ye have 2Ki 18:7 – And the Lord 2Ch 12:5 – Ye have forsaken me 2Ch 17:3 – the Lord 2Ch 19:11 – the Lord 2Ch 20:17 – for the Lord 2Ch 21:10 – because 2Ch 25:27 – after the time 2Ch 26:5 – and as long 2Ch 28:6 – because 2Ch 30:9 – will not 2Ch 34:3 – to seek 2Ch 34:25 – Because Ezr 8:22 – his power and his wrath Psa 53:2 – seek Isa 2:6 – Therefore Isa 45:19 – Seek Jer 1:16 – who have Jer 23:33 – I Lam 3:25 – unto Hos 3:4 – without a sacrifice Amo 5:4 – Seek Amo 5:14 – and so Hag 1:13 – I am
Fuente: The Treasury of Scripture Knowledge
COVENANT GODCOVENANT PEOPLE
And (Oded) said, The Lord is with you. They entered into a covenant to seek the Lord God.
2Ch 15:2; 2Ch 15:12
I would be an encourager, like Azariah the son of Oded.
I. Encouragement from God.It argues a bright, buoyant, hopeful spirit. And why should my spirit be anything but cheerful and strong? There are so many allies on the side of the child of God. They that be with us are more than they that be with them. It accomplishes far more than the sad and despondent heart. Sometimes the saint does walk in the shadows; clouds and darkness are round about him. But his energy is greatest, his influence is widest, his courage affects and kindles and heartens many around himself when the sorrow and the sighing have flown away. And it brings me into union and fellowship with the Lord Jesus Christ.
II. Covenanting with God.All Judah rejoiced at the oath which bound the nation in fealty to the King of kings. I read in history of similar covenants in which an entire country, north and south and east and west, pledged itself to fidelity and consecration to the Lord Jesus Christ. But let me remind myself that the covenant should be a personal one too, and should express my individual obedience. It ought to succeed conversion, this definite vow and promise that no other master but the heavenly Master shall have rule over me. And it binds my Lord to me by ties which are peculiarly tender and strong. When I utter my sacramentum, He empowers me to keep it.