2. Tarihler 15:1 Yorum

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).

It was a great happiness to Israel that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy had ceased under the second temple, and the canon of the Old Temple was completed (which was constantly read in their synagogues), they were pure from idolatry; for the scriptures are of all other the most sure word of prophecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible as by a counterfeit prophet. Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; this is the proper business of God's ministers, even with princes and the greatest men. The Spirit of God came upon the prophet (Ch2 15:1), both to instruct him what he should say and to enable him to say it with clearness and boldness. I. He told them plainly upon what terms they stood with God. Let them not think that, having obtained this victory, all was their own for ever; no, he must let them know they were upon their good behaviour. Let them do well, and it will be well with them, otherwise not. 1. The Lord is with you while you are with him. This is both a word of comfort, that those who keep close to God shall always have his presence with them, and also a word of caution: "He is with you, while you are with him, but no longer; you have now a signal token of his favourable presence with you, but the continuance of it depends upon your perseverance in the way of your duty." 2. "If you seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will, Seek you me in vain." See Heb 11:6. But, 3. "If you forsake him and his ordinances, he is not tied to you, but will certainly forsake you, and then you are undone, your present triumphs will be no security to you; woe to you when God departs." II. He set before them the dangerous consequence of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and returning unto God. When Israel forsook their duty they were over-run with a deluge of atheism, impiety, irreligion, and all irregularity (Ch2 15:3), and were continually embarrassed with vexatious and destroying wars, foreign and domestic, Ch2 15:5, Ch2 15:6. But when their troubles drove them to God they found it not in vain to seek him, Ch2 15:4. But the question is, What time does this refer to? 1. Some think it looks as far back as the days of the Judges. A long season ago Israel was without the true God, for they worshipped false gods; it was a time of ignorance, for, though they had priests, they had no teaching priests, though they had elders, yet no law to any purpose, v. 3. These were sad times, when they were frequently oppressed by one enemy or other and grievously harassed by Moabites, Midianites, Ammonites, and other nations. They were vexed with all adversity (v. 6), yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us while we are with him. Whatsoever things of this kind were written aforetime were written for our admonition. 2. Others think it describes the state of the ten tribes (who were now properly called Israel) in the days of Asa. "Now, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity; they are without the true God," and no marvel when they were without teaching priests. Jeroboam's priests were not teachers, and thus they came to be without law. It is next to impossible that any thing of religion should be kept up without a preaching ministry. In those times there was no peace, Ch2 15:5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet, when they turned to God, he was entreated for them. Let Judah take notice of this; let their neighbours' harms be their warnings. Give no countenance to graven images for you see what mischiefs they produce. 3. Others think the whole passage may be read in the future tense, and that it looks forward: Hereafter Israel will be without the true God and a teaching priest, and they will be destroyed by one judgment after another till they return to God and seek him. See Hos 3:4. III. Upon this he grounded his exhortation to prosecute the work of reformation with vigour (Ch2 15:7): Be strong, for your work shall be rewarded. Note, 1. God's work should be done with diligence and cheerfulness, but will not be done without resolution. 2. This should quicken us to the work of religion, that we shall be sure not to lose by it ultimately. It will not go unrewarded. How should it, when the work is its own reward?

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.

And the Spirit of God came upon Azariah the son of Oded,.... The same with Iddo, as Hillerus (h) thinks; and some suppose this to be the name of the son as well as the father, but called Azariah, to distinguish him from him, see Ch2 15:8 on whom came, as the Targum, the spirit of prophecy, instructing him what to say to Asa; and the Jews say (i) he is the same with Iddo, and he the same that was sent to Jeroboam, to reprove him for the altar he built. (h) Onomastic, Sacr. p. 458. (i) In Hieron. Trad. Heb. in Paralipom. fol. 84. L. & 85. A.

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.

Azariah the son of Oded - We know nothing of this prophet but what is related of him here.

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.

The prophet Azariah's exhortation to faithful cleaving to the Lord, and the solemn renewal of the covenant. - Ch2 15:1-7. The prophet's speech. The prophet Azariah, the son of Oded, is mentioned only here. The conjecture of some of the older theologians, that עודד was the same person as עדּו (Ch2 12:15; Ch2 9:29), has no tenable foundation. Azariah went to meet the king and people returning from the war (לפני יצא, he went forth in the presence of Asa, i.e., coming before him; cf. Ch2 28:9; Ch1 12:17; Ch1 14:8). "Jahve was with you (has given you the victory), because ye were with Him (held to Him)." Hence the general lesson is drawn: If ye seek Him, He will be found of you (cf. Jer 29:13); and if ye forsake Him, He will forsake you (cf. Ch2 24:20; Ch2 12:5). To impress the people deeply with this truth, Azariah draws a powerful picture of the times when a people is forsaken by God, when peace and security in social intercourse disappear, and the terrors of civil war prevail. Opinions as to the reference intended in this portrayal of the dreadful results of defection from God have been from antiquity very much divided. Tremell. and Grot., following the Targ., take the words to refer to the condition of the kingdom of the ten tribes at that time; others think they refer to the past, either to the immediately preceding period of the kingdom of Judah, to the times of the defection under Rehoboam and Abijah, before Asa had suppressed idolatry (Syr., Arab., Raschi), or to the more distant past, the anarchic period of the judges, from Joshua's death, and that of the high priest Phinehas, until Eli and Samuel's reformation (so especially Vitringa, de synag. vet. p. 335ff.). Finally, still others (Luther, Clericus, Budd., etc.) interpret the words as prophetic, as descriptive of the future, and make them refer either to the unquiet times under the later idolatrous kings, to the times of the Assyrian or Chaldean exile (Kimchi), or to the condition of the Jews since the destruction of Jerusalem by the Romans up till the present day. Of these three views, the first, that which takes the reference to be to the present, i.e., the state of the kingdom of the ten tribes at that time, is decidedly erroneous; for during the first thirty years of the existence of that kingdom no such anarchic state of things existed as is portrayed in vv. 5 and 6, and still less could a return of the ten tribes to the Lord at that time be spoken of (Ch2 15:4). It is more difficult to decide between the two other main views. The grounds which Vitr., Ramb., Berth. adduce in support of the reference to the times of the judges are not convincing; for the contents and form (Ch2 15:4) do not prove that here something is asserted which has been confirmed by history, and still less is it manifest (Ch2 15:5) that past times are pointed to. Whether the statement about the return to Jahve in the times of trouble (Ch2 15:4) refers to the past or to the future, depends upon whether the past or future is spoken of in Ch2 15:3. But the unquiet condition of things portrayed in Ch2 15:5 corresponds partly to various times in the period of the judges; and if, with Vitr., we compare the general characteristics of the religious condition of the times of the judges (Jdg 2:10.), we might certainly say that Israel in those times was without אמת אלהי, as it again and again forsook Jahve and served the Baals. And moreover, several examples of the oppression of Israel portrayed in Ch2 15:5 and Ch2 15:6 may be adduced from the time of the judges. Yet the words in Ch2 15:6, even when their rhetorical character is taken into account, are too strong for the anarchic state of things during the period of the judges, and the internal struggles of that time (Jdg 12:1-6 and 2 Chron 20). And consequently, although Vitr. and Ramb. think that a reference to experiences already past, and oppressions already lived through, would have made a much deeper impression than pointing forward to future periods of oppression, yet Ramb. himself remarks, nihilominus tamen in saeculis Asae imperium antegressis vix ullum tempus post ingressum in terram Canaan et constitutam rempubl. Israel. posse ostendi, cui omnia criteria hujus orationis propheticae omni ex parte et secundum omnia pondera verbis insita conveniant. But, without doubt, the omission of any definite statement of the time in Ch2 15:3 is decisive against the exclusive reference of this speech to the past, and to the period of the judges. The verse contains no verb, so that the words may just as well refer to the past as to the future. The prophet has not stated the time definitely, because he was giving utterance to truths which have force at all times, (Note: As Ramb. therefore rightly remarks, "Vatem videri consulto abstinuisse a determinatione temporis, ut vela sensui quam amplissime panderentur, verbaque omnibus temporum periodis adplicari possent, in quibus criteria hic recensita adpareant.") and which Israel had had experience of already in the time of the judges, but would have much deeper experience of in the future. We must take the words in this general sense, and supply neither a preterite nor a future in Ch2 15:3, neither fuerant nor erunt, but must express the first clause by the present in English: "Many days are for Israel (i.e., Israel lives many days) without the true God, and without teaching priests, and without law." רבּים ימים is not accus. of time (Berth.), but the subject of the sentence; and אלה ללא is not subject - "during many days there was to the people Israel no true God" (Berth.), - but predicate, while ל expresses the condition into which anything comes, and לא forms part of the following noun: Days for Israel for having not a true God. ללא differs from בּלא, "without," just as ל differs from בּ; the latter expressing the being in a condition, the former the coming into it. On אמת אלהי, cf. Jer 10:10. אמת כּהן is not to be limited to the high priest, for it refers to the priests in general, whose office it was to teach the people law and justice (Lev 10:10; Deu 33:10). The accent is upon the predicates אמת and אמת. Israel had indeed Elohim, but not the true God, and also priests, but not priests who attended to their office, who watched over the fulfilment of the law; and so they had no תּורה, notwithstanding the book of the law composed by Moses.