2 พงศาวดาร 15:3 วิจารณ์

Asa and his army were now returning in triumph from the battle, laden with spoils and adorned with the trophies of victory, the pious prince, we may now suppose, studying what he should render to God for this great favour. He knew that the work of reformation, which he had begun in his kingdom, was not perfected; his enemies abroad were subdued, but there were more dangerous enemies at home that were yet unconquered - idols in Judah and Benjamin: his victory over the former emboldened him vigorously to renew his attack upon the latter. Now here we have, I. The message which God sent to him, by a prophet, to engage him to, and encourage him in, the prosecution of his reformation (Ch2 15:1-7). II. The life which this message put into that good cause, and their proceedings in pursuance of it. Idols removed (Ch2 15:8). The spoil dedicated to God (Ch2 15:9-11). A covenant made with God, and a law for the punishing of idolaters (Ch2 15:12-15). A reformation at court (Ch2 15:16). Dedicated things brought into the house of God (Ch2 15:18). All well, but that the high places were permitted (Ch2 15:17). And the effect of this was great peace (Ch2 15:19).

INTRODUCTION TO 2 CHRONICLES 15 Asa returning from the battle, and with the spoil of the enemy, was met by a prophet of the Lord, who encouraged him to go on with the work of reformation, promising the presence and help of God with him, Ch2 15:1, which inspired him with fresh courage, and he went about the work with great alacrity; and having offered sacrifices, he and his people entered into a solemn covenant with the Lord, to serve him, Ch2 15:8 upon which he destroyed his mother's idol, brought the dedicated things into the house of God, and the effect of this was peace for a long time, Ch2 15:16.

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 Hos 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, Jdg 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, Jdg 17:6. (k) Vajikra Rabba, sect. 19. fol. 160. 4.

The passage shows the impiety of the ten tribes: “For a long time Israel was without the true God, and without a teaching priest and without law; but when in their distress they turned to the Lord, the God of Israel, and sought him, he was found by them.” Do not imitate, the Scripture says, the impiety of your brothers. They do not preach the true God but pursue false idols. For this reason they have been deprived of the priests and the teachers, who could teach them the law of God. Experience, therefore, becomes our guide in showing the damages of impiety. For after being afflicted by any kind of calamity they implore now the help of God, giving themselves entirely to the ineffable goodness of the Lord.

Azariah's prophecy concerning Israel, and his exhortation to Asa, Ch2 15:1-7. Asa completes the reformation which he had begun, his kingdom is greatly strengthened, and all to people make a solemn covenant with the Lord, Ch2 15:8-15. His treatment of his mother Maachah, Ch2 15:16. He brings into the house of God the things that has father had dedicated, Ch2 15:17, Ch2 15:18. And he has no war till the thirty-fifth year of his reign, Ch2 15:19.

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 [כומריא 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.

JUDAH MAKES A SOLEMN COVENANT WITH GOD. (Ch2 15:1-15) Azariah the son of Oded--This prophet, who is mentioned nowhere else, appears at this stage of the sacred story in the discharge of an interesting mission. He went to meet Asa, as he was returning from his victorious pursuit of the Ethiopians, and the congratulatory address here recorded was publicly made to the king in presence of his army.

Now for a long season Israel hath been without the true God, &c.--Some think that Azariah was referring to the sad and disastrous condition to which superstition and idolatry had brought the neighboring kingdom of Israel. His words should rather be taken in a wider sense, for it seems manifest that the prophet had his eye upon many periods in the national history, when the people were in the state described--a state of spiritual destitution and ignorance--and exhibited its natural result as widespread anarchy, mutual dissension among the tribes, and general suffering (Jdg 9:23; Jdg 12:4; Jdg 20:21; Ch2 13:17). These calamities God permitted to befall them as the punishment of their apostasy. Azariah's object in these remarks was to establish the truth of his counsel (Ch2 15:2), threatening, in case of neglecting it by describing the uniform course of the divine procedure towards Israel, as shown in all periods of their history. Then after this appeal to national experience, he concluded with an earnest exhortation to the king to prosecute the work of reformation so well begun [Ch2 15:7].