Exegetical and Hermeneutical Commentary of 2 Chronicles 15:3
Now for a long season Israel [hath been] without the true God, and without a teaching priest, and without law.
3. for a long season ] R.V. for long seasons. 2Ch 15:3-6 contain the reflections of the Chronicler himself on the whole previous course of Israelite history. Azariah’s own exhortation is continued in 2Ch 15:7.
without a teaching priest, and without law ] The connexion between these two is closer than the English suggests. “Law” (Heb. torah) is properly “teaching, guidance.” A “teaching” (Heb. moreh) priest is one who gives “torah” or “guidance” on doubtful points of morality or ritual. Cp. Mal 2:7.
Fuente: The Cambridge Bible for Schools and Colleges
Israel here is used generally for the whole people of God; and the reference is especially to the many apostasies in the days of the Judges, which were followed by repentance and deliverance.
Fuente: Albert Barnes’ Notes on the Bible
2Ch 15:3-4
Now for a long season.
The schism of the ten tribes
These words–
I. Suggest a warning. A land without teaching priests soon realises the rest of the text by becoming without the true God, and without law.
II. Give encouragement to send teaching priests on their holy mission to bring the people to the law and to the testimony, so that they may hear the whole counsel of God. (Joseph B. Owen, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Now for a long season Israel] “Israel hath followed Jeroboam, and they have not worshipped the true God. They have burnt incense to their golden calves; their priestlings [ cumeraiya, their black, sooty sacrificers] have burnt perfumes with a strange worship, and have not exercised themselves in the law.” – Targum. These priests could not teach, because they had not learnt; and as they had abandoned the law of the Lord, consequently they had no proper matter for instruction.
There is a great diversity of opinions concerning the meaning of this text. Some consider it a prophecy relative to the future state of this people, and the final destruction of the Jews as to their political existence: others consider it as referring to the state of the people under the reigns of Rehoboam and Abijah, which were happily changed under that of Asa; and this appears to me to be the most natural sense of the words.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Heb. For many days have been to Israel
without the true God, & c, i.e. they have long lived without the sound knowledge and worship of the true God. The prophet confirms his foregoing exhortation, and the threatening annexed to it, that if they forsook God, he would forsake them, from the usual manner of Gods dealing with Israel formerly, and therefore in the same case they may expect the same usage. Israel, here mentioned and propounded as an example, is here understood, either,
1. Specially of the ten tribes, distinguished by that name from the kingdom of Judah; whose condition had been, since Jeroboams revolt, and now was such in some measure, as is here described, they having been, and still being, without God and his true worship, and therefore exposed to many vexations, and wars, and miseries. But these had not as yet turned unto God, or sought him, nor was God yet found of them, as is said of this Israel, 2Ch 15:4. Nor had they as yet been exercised with those grievous and continual vexations, and wars, and mutual destructions of which he here speaks, 2Ch 15:5,6, and which in succeeding times they felt; for except that one blow which they had from Abijah, 2Ch 13, we read of none other great mischiefs which befell them. Or rather,
2. Generally of the whole nation of Israel in former times, and especially in the times of the judges; to which all that follows suits very well; for then many times they were, though not wholly and universally, yet in a very great measure, and for the generality of them, without God, and his law, and teaching priests, as plainly appears from divers passages in the Book of the Judges; and then indeed they were brought to all the exigencies and calamities here following; then they had grievous wars, both foreign and domestic; and then they did sometimes turn to the Lord and sought him, and he was found of them, and did raise up judges and saviours to them; of which see Jdg 2 at large, and Jdg 3:9; Jdg 3:15; 10:10, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3-6. Now for a long season Israelhath been without the true God, c.Some think that Azariah wasreferring to the sad and disastrous condition to which superstitionand idolatry had brought the neighboring kingdom of Israel. His wordsshould rather be taken in a wider sense, for it seems manifest thatthe prophet had his eye upon many periods in the national history,when the people were in the state describeda state of spiritualdestitution and ignoranceand exhibited its natural result aswidespread anarchy, mutual dissension among the tribes, and generalsuffering (Jdg 9:23 Jdg 12:4;Jdg 20:21; 2Ch 13:17).These calamities God permitted to befall them as the punishment oftheir apostasy. Azariah’s object in these remarks was to establishthe truth of his counsel (2Ch15:2), threatening, in case of neglecting it by describing theuniform course of the divine procedure towards Israel, as shown inall periods of their history. Then after this appeal to nationalexperience, he concluded with an earnest exhortation to the king toprosecute the work of reformation so well begun [2Ch15:7].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now for a long season Israel [hath been] without the true God,…. The fear, worship, and service of him being greatly neglected by them for a long time; what period of time is referred to is not expressed, whether past, present, or to come, but left to be supplied; the Targum refers this to the time of the separation of the ten tribes, and the days of Jeroboam, when the calves were worshipped, and not the true God, and the teaching priests of the Lord were cast out, and the law of the Lord, especially with respect to worship, was not regarded, in which it is followed by many interpreters; others think it refers to time to come, and to what would be the case, should they forsake the Lord; and was fulfilled in the Babylonish captivity, see Ho 3:4 and the Jews k say, that
“Oded prophesied that the days should come, when Israel would be “without the true God”, since judgment should not be done in the world: and “without a teaching priest”; since the high priesthood should cease, (see Heb 7:12) “and without the law”; since the sanhedrim should cease;”
but according to our supplement, and which seems most correct, it refers to time past; not to the case of the ten tribes from the times of Jeroboam; nor to the case of Judah from the times of Rehoboam; but to times more remote, even the times of the judges, when they worshipped Baal and Ashtaroth, and not the true God, Jud 2:10, yet at the same time suggesting, that should the present inhabitants of Judah go into the same practices, their case would be like theirs, described in the following verses:
and without a teaching priest: as they were under the judges, from the times of Phinehas to those of Eli, which was a long space of time:
and without law; every man doing as he pleased, there being no king in Israel, nor any regard paid to the law of God, moral or ceremonial, Jud 17:6.
k Vajikra Rabba, sect. 19. fol. 160. 4.
Fuente: John Gill’s Exposition of the Entire Bible
(3) Now for a long season Israel hath been.Literally, And many days to Israel, without true God, and without teaching priest, and without teaching. This is clearly an illustration of the general truth asserted in last verse. Many a time hath Israel been without true God, etc. Periods of religious decline, such as those recorded in the Book of Judges, as well as those of later times, especially since the division of the kingdom, are adduced as historical proof of the statement that the Lord was with Israel while they were with him. (Comp. Jdg. 2:11-19; Jdg. 3:7-10; also Hos. 3:4-5.)
Without.Ll, only here in this sense.
The true God.Jer. 10:9 : Jehovah is true God (elohm emeth).
Teaching priest.Khn mreh. (See Lev. 10:11; Deu. 17:9; Deu. 33:10; Deu. 24:8; Eze. 44:23; Jer. 18:18; Mal. 2:6-7.) The priests instructed the people in the Torah, or divine Law (literally, teaching).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Now for a long season Literally, and many clays to Israel to be without a God of truth, etc. The period here referred to by the long season, or many days, has been variously understood. Some refer it to the kingdom of the ten tribes at that time; others to the past history of the nation, especially the age of the Judges; and others make it a prophecy of the future. No doubt the passage states facts which were true of various periods in the history of Israel, and conveys moral lessons applicable to all times; but it seems more natural for the prophet to speak in this connexion of things which had actually taken place, so as to base his counsels on matters of fact, and the allusions in 2Ch 15:4-6 are most obviously to the state of things often experienced in the times of the Judges. With this more special reference in mind, but at the same time remembering the wider application of the statement, we may convey the true sense of the passage thus: Many a time has Israel been without the true God, etc.
Without a teaching priest Israel always had priests enough, such as they were; but many a time were they destitute of wise and pious priests who were competent to instruct the people in the true knowledge of Jehovah.
Without law That is, when the law was ill understood and worse observed, and “every man did that which was right in his own eyes.” Jdg 17:6; Jdg 21:25.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ch 15:3-6. Now for a long season Israel hath been without the true God, &c. It is very plain from the first verse, that Azariah was about to foretel something, as the spirit of God came upon him; and therefore, as Houbigant well observes, these verses should be rendered in the future. Now for a long time, Israel shall be, &c.
2Ch 15:8. The prophecy of Oded Of Azariah, the son of Oded, according to many of the ancient versions. See the first verse.
REFLECTIONS.1st, Not so much to congratulate them on their victory, as to admonish them of the right improvement they should make of it, the prophet Azariah met the victor host returning.
1. He let them know, that the continuance of their prosperity depended upon their perseverance in well-doing. God was now evidently among them; and while they continued to seek his favour, so long they might be assured of his protection; but, if they forsook him, the consequences would be fatal. Note; None ever seek God’s face in vain; while they who forsake him forsake their own mercies.
2. He exhorts the king and people, therefore, to be zealous for God; and assures them, as they had now found by experience, that their labour should meet an abundant recompence. Note; Steady perseverance is sure to win the crown of life eternal.
2nd, Encouraged by his victory, but more by the prophet’s exhortation, Asa zealously renewed the work of reformation.
1. He sought out and extirpated every abomination which yet remained, or that had crept in since the beginning of his reign, or that was found in the cities of Israel which he had taken; nor spared his own grandmother, though a queen, but destroyed her image, cut down her grove, degraded her from her station, and removed her from court. Note; No greatness of station, or nearness of kin, must lead us to unjust partiality, or connivance at sin.
2. He convoked a great assembly at Jerusalem, not only of Judah and Benjamin, but of the Israelites, who had come over to him on his victory, from a conviction of the blessing of God which was upon him. This convocation was held probably at the feast of Pentecost, when Asa repaired the altar, the brass of which might have been damaged by long use, and offered numerous sacrifices of the spoil they had taken. Mercies received deserve returns of grateful praise.
3. The people assembled, solemnly renewed the dedication of themselves to God as his people, and, by the ceremony of passing through the divided calf, confirmed their covenant with the God of their fathers, engaging to seek him with all their heart and soul, in sincerity and truth, to worship him according to his institutions, and execute judgment upon all idolaters, according to his law: and, to strengthen the bond, they sware aloud, as happy in their present resolution, to be faithful, and with trumpets, cornets, and shouting for joy, celebrated the auspicious day of their return to God. Note; (1.) Solemn surrenders of ourselves to God, though binding us to nothing but what was before our duty, may be useful to affect our own minds with a sense of our obligations. (2.) That service only is pleasing to God, in which the heart is truly engaged. (3.) It were happy for us, could we always preserve that gracious frame of mind which sometimes we enjoy. (4.) The service of God, when the soul is truly engaged, brings its own comfort and reward along with it.
4. Asa now brought the dedicated treasures into the temple, which his father had laid aside for this purpose, and which he had increased. It is but justice to render unto God the things which are God’s: the due return that we owe for mercies is, to present God with a part of the wealth which he bestows.
5. Peace hereupon ensued for many years; and, though some hostilities continued on the borders, (see 1Ki 15:16.) yet in general the nation had rest from war; a present reward for their fidelity. For, though the high places still remained, (those at least which before the temple was built were used as places of sacrifice to the Lord,) yet Asa’s heart was perfect all his days. Note; He who knows our simplicity, for Jesus’ sake, pities and pardons our infirmities.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ch 15:3 Now for a long season Israel [hath been] without the true God, and without a teaching priest, and without law.
Ver. 3. Now for a long season. ] For about thirty years.
Israel.
Hath been without the true God.
And without a teaching priest.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
hath = had.
without. Figures of speech Anaphora and Polysyndeton. App-6.
and. Figure of speech Polysyndeton.
a teaching priest. Teaching was the great priestly function. But, as generally with priests, teaching was neglected for ritual. See note on Deu 17:11; Deu 33:10. Mal 2:7.
Fuente: Companion Bible Notes, Appendices and Graphics
a long: 1Ki 12:28-33, Hos 3:4
true God: Jer 10:10, Joh 17:3, 1Th 1:9, 1Jo 5:20
a teaching: 2Ch 17:8, 2Ch 17:9, Lev 10:11, Deu 33:10, Neh 8:9, Eze 44:21-23, Mic 3:11, Mal 2:7, Mat 2:4, Mat 2:5, 1Ti 3:2
without law: Rom 2:12, Rom 7:8, Rom 7:9, 1Co 9:21
Reciprocal: 2Ch 17:7 – to teach 2Ch 30:22 – taught Lam 2:9 – the law Hos 4:6 – for Eph 2:12 – without Eph 4:11 – pastors
Fuente: The Treasury of Scripture Knowledge
2Ch 15:3-4. For a long season Israel hath been, &c. Hebrew, many days have been to Israel without the true God, &c. The prophets design here is evidently to set before them the miserable consequences of forsaking God and his ordinances, and that if they should forsake him, there would be no way of having their grievances redressed, but by repenting and returning to him. In proof of this point he argues from facts, and observes, that in time past, when Israel forsook their duty, they were overrun with a deluge of atheism, impiety, irreligion, and all irregularities; and were continually embarrassed with vexations, and destructive wars, foreign and domestic. But when their troubles drove them to God, they found it not in vain to seek him. He seems to refer especially to the times of the judges. For then they were frequently, though not wholly and universally, yet in a very great measure, without God and his law, and teaching priests: and then, indeed, they were brought to suffer all the exigencies and calamities here mentioned. They were harassed by grievous wars, both foreign and domestic, and frequently oppressed by one enemy or other, as by the Moabites, Midianites, Ammonites, and other neighbouring nations, and were vexed with all adversity, 2Ch 15:6; yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Thus that maxim, that God is with us, while we are with him, was often verified in those times. This seems to be the most obvious sense of the passage, taking Israel for the whole nation, and not for the ten tribes merely, who had revolted under Jeroboam, to whom part of the prophets speech is not at all applicable; for it could not with truth be said of them, that when they were in trouble they turned unto the Lord, and sought him, and he was found of them. Some think, among whom is Houbigant, that the whole passage is prophetical, and looks forward to future times; and that it ought to be read in the future tense, thus: Now, for a long season, Israel shall be without the true God, &c. But when, in their trouble, they shall turn unto the Lord God of Israel, and seek him, he will be found of them: see Hos 3:4. But the former explication seems to be more agreeable, both to the Hebrew text, and to the context preceding and following, and to be much more suitable to the design of the prophet, as stated above.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
15:3 Now for a long season Israel [hath been] without the {b} true God, and without a teaching priest, and without law.
(b) For the space of twelve years under Rehoboam, and three years under Abijah, religion was neglected, and idolatry planted.