LESSON 19: Asa, the reformer; Hanani, the
man of God; and the Life and Times of Jehoshaphat (2 CHR. 15-17)
CHAPTER 15
Azariah,
son of Oded, appears on the scene to bring the word of Jehovah to Asa… The name
“Azariah” means “Jehovah is keeper.” The prophet addressed his words
specifically to Judah and Benjamin. The northern kingdom is called “Israel” in
verse 3. Asa’s only hope was to trust Jehovah. He must go with God. He
must seek the Lord. The alternative carried with it some terrible consequences.
If Jehovah’s people are unfaithful, He will forsake them.[1]
Asa was so
moved by Azariah's words that he started a complete reformation, as seen in the
following:
1. He destroyed the "abominable
idols" and "renewed the altar of the Lord" (2 Chr. 15:8).
2. He gathered all Judah and Benjamin
to him (and even some out of Israel came) "when they saw that the Lord his
God was with him" (2 Chr. 15:9-11).
3. They entered into a covenant that
involved two important parts. (1) They resolved to seek the Lord their God
"with all their heart and with all their soul" (2 Chr. 15:12; cf.
Deut. 6:4-5). (2) A death penalty was placed on every person and every city
that would not cooperate (2 Chr. 15:13).
4. He removed Maachah, his mother
(some think his grandmother), from being queen because of her idol (2 Chr.
15:16).
5. He brought back into the
"house of God" the silver, gold, and vessels dedicated to God (2 Chr.
15:18).
2 Chr.
15:14 and 2 Chr. 15:15 reveal what happens when God's Spirit moves His people
(as He did through Azariah and Asa):
"And
they sware unto the Lord 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 the Lord gave them rest round about."
Asa did
what he could to work a complete reformation. He was consistently free of
idolatry to the end (2 Chr. 15:17).[2]
If a king
deprived a queen mother of her authority in the kingdom, he had to have a very
good reason for his action. From Bathsheba’s time the queen mother had
exercised considerable power in Jerusalem. Maacah, queen mother had set up an
Asherah (a pole or an obelisk) which she used in her worship of Baal. Asa dared
to ruin her place of worship and to remove her from the government of Judah.
Making dust out of an image reminds us of the golden calf at Sinai. The Kidron
valley had already beeen desecrated by heathen worship, so it was a proper
place to burn this idol. Asa did what he could to work a complete reformation.
He was not able to remove all idolatry because so much of it remained in the
hearts of the people. He did what he could to re-establish the Temple and make
it the true center of worship for Jehovah’s people. He could not live long
enough nor could he exercise sufficient authority to completely cleanse the
people and the land. “His heart was perfect all his days.” This does not
mean that he made no mistakes or that he did not sin. He conscientiously tried
to do God’s will.[3]
CHAPTER 16
Baasha was
used by Jehovah to bring the dynasty of Jeroboam to an end. Nadab, Jeroboam’s
son, had sinned like his father. One day Nadab was in the village of Gibbethon
about twenty miles north west of Jerusalem. Baasha killed Nadab and began to
reign as Israel’s king (I Kings 15:25-28). Late in the reign of Asa,
Baasha fortified the southern boundary of his kingdom at Ramah (about eight
miles north of Jerusalem). Baasha did not want his people to have any contact
with the southern kingdom. Asa was alarmed at Baasha’s military action and he
made a counter move in buying protection from Benhadad and the Syrians. Such
alliances were contrary to Jehovah’s purpose; however, Asa’s move was very
effective in causing Baasha to discontinue his fortifying the southern border
of Israel. Once more the Temple was robbed of its treasures in order to pay the
Syrians. Ben-hadad was in an agreement with Baasha. He did not hesitate to
break this pact. The Syrians attacked the northern border of Baasha’s kingdom
at Ijon, Dan, and Abel-maim. These places were located in Naphtali not far from
Mount Hermon. When Baasha learned about these border attacks, he withdrew from
Ramah. Asa took advantage of the situation and used stones and timbers out of
Ramah to fortify Geba and Mizpah on the north border of the southern kingdom.
Geba was about ten miles north of Jerusalem in the territory of Benjamin.
Mizpah was about three miles north west of Geba.[4]
In the
past Asa had always relied on God for his help, but now he sought an alliance
with Ben-hadad, king of Syria (2 Chr. 16:2). Ben-hadad, although he had an
alliance with Baasha, did not hesitate to break the pact and attack some cities
in Israel (2 Chr. 16:3-4). Baasha ceased his work on Ramah. This alliance, on
the part of Asa, was contrary to God's purpose.[6]
The church
likewise must be careful about making alliances that are contrary to God's
purpose. George Tipps wrote:
The church
of our Lord must remember today that to win the world for Christ, and to
re-establish New Testament Christianity our alliance must be altogether with
Jehovah. We cannot accomplish these purposes through alliances with "the
nations round about us." From time to time within the framework of
denominationalism, we see attempts that are made to unite forces. The church of
our Lord must remain above such entangling alliances, and her preachers must
remain aloof from alliances that would entangle them with those who proclaim
error. Our confidence, our trust, our complete alliance must be with Jehovah.
Only in this way shall we be truly successful in the divine task set before us.[7]
Hanani
rebuked Asa for relying on "the king of Syria" instead of "the
Lord thy God" (2 Chr. 16:7). He implied that the Syrians should have been
defeated in battle instead of being paid money. He reminded Asa of his defeat
of the Ethiopians, which God granted "because thou didst rely on the
Lord" (2 Chr. 16:8). The prophet told Asa that nothing happens among men
which is hidden from God's eyes. In turning his back upon God and going to
Benhadad, Asa had acted "foolishly" (2 Chr. 16:9). He had "not
only blundered, perpetrated an error in judgment, but done what was inherently
wicked; as a consequence both his blunder and of his sin, he would have
wars."[8],
[9]
Instead of
humbling himself Asa was in a "rage" with Hanani because he rebuked
him for his fault. He had him put in a "prison house," literally
"in a house of stocks," the "stock" being an instrument of
torture. He also turned his wrath upon some of his own citizens, perhaps those
that took the prophet's part.
God's
prophets (preachers and teachers) have often been mistreated when they spoke
unpopular messages. Jeremiah was put in stocks (Jer. 19:1--20:2). John the
Baptist was beheaded (Matt. 14:1-9). Paul and Silas were cast into the inner
prison (Acts 16:19-24).
Three
years before his death Asa had a disease that was "exceedingly great: yet
in his disease he sought not to the Lord, but to the physicians" (2 Chr.
16:12). "Asa's error lay not in consulting the physicians, but in reposing
trust in them to the exclusion of the Lord..."[10]
Asa was buried in his own sepulcher and the people burned many spices in honor
of him at his burial. Asa began his reign well; but he ended it in misery and
shame.[11]
CHAPTER 17
Jehoshaphat was one of the best and
greatest kings that Judah ever had. His name means "Jehovah is
Judge." One of the first acts of Jehoshaphat was that he
"strengthened himself against Israel" (2 Chr. 17:1-2).
2 Chr. 17:3 and 2 Chr. 17:4 give a
great summary of Jehoshaphat's reign: "And the Lord was with Jehoshaphat,
because he walked in the first ways of his father David, and sought not unto
Baalim; But sought to the Lord God of his father, and walked in his
commandments, and not after the doings of Israel." Many manuscripts omit
David and the margin has "of his father, and of David." The real
meaning is that Jehoshaphat walked in the ways of his father's earlier years.
Jehoshaphat had the support and the
confidence of the entire realm. Judah brought gifts to him and he had
"riches and honour in abundance" (2 Chr. 17:5; 18:1). Because of the
righteous attitude of the good man God "established the kingdom in his
hand" (2 Chr. 17:5). "His heart was lifted up" (this statement
is usually used in a bad sense – Deu. 8:14; Ps. 131:1) means he "boasted
in Jehovah" (the margin has "was encouraged"). He "sought
the Lord with all his heart" (2 Chr. 22:9).
In the third year of Jehoshaphat's
reign he set forth a great educational program. He employed three classes of
men. There were (1) the princes -- Benhail, Obadiah, Zechariah, Nethaneal,
Michaiah; (2) the Levites -- Shemiah,
Nethaniah, Zebadiah, Ashel, Shemiramath, Jehonathan, Adonijah, Tobijah,
Tobadonijah; and (3) the priests – Elishama and Jehoram.[12]
We
may presume that the princes instructed the people in the nature of the civil
law -- and constitution of the kingdom; the Levites instructed them in every
thing that pertained to the temple service , and ritual law; and the priests
instructed them in the nature and design of the religion they possessed. Thus
the nation became thoroughly instructed in their duty to God, to the king, and
to each other. They became therefore as one man and against a people thus
united, on such principles, no enemy could be successful.[13]
The
textbook used in all this teaching was "the book of the law of the
Lord" (2 Chr. 17:9), which was either the complete law of Moses, or the
Book of Deuteronomy, which was a re-statement of the law in an abridged form
(Deu. 31:24-29); 2 Chr. 34:14-15). More idolatry and all forms of crime would
be destroyed in our day by this sort of teaching than all other forces
combined. Everything else has been tried to put down crime; it is time the Word
of God was given a fair trial.[14]
If
men and women are brought up to revere God and his word, they will make
law-abiding citizens, because they know that God demands obedience to the laws
of the land. But to be effective, the Bible must be taught as the word of God,
and not merely as folklore or good literature; it must be taught by men and
women who really believe that in it God speaks to us.[15]
The nation
became stronger as the religion and morals of the nation improved. Look at some
of the results: First, "The fear of the Lord fell upon all the kingdoms of
the lands that were round about Judah, so that they made no war against
Jehoshaphat" (2 Chr. 17:10). Second, even the Philistines and the Arabians
brought gifts unto him (2 Chr. 17:11). Third, he built castles and cities to
store his goods (2 Chr. 17:12). Fourth, he had much business in all the cities
(2 Chr. 17:13). Fifth, he kept a standing army of 1,160,000 fighting men
"beside those whom the king put in the fenced cities throughout all Judah"
(2 Chr. 17:13b-19).[16]
[1] Robert E.
Black. The Books of Chronicles in
Bible Study Textbook Series. Joplin, MO: College Press, 1991.
[2] James
Meadows. “Judah Under Abijah, Asa, and Jehoshaphat” in Studies in 1, 2 Kings and 1, 2 Chronicles. Ed. By Dub McClish,
Denton, TX: Valid Publications, Inc., 1993.
[3] Robert E.
Black. The Books of Chronicles in
Bible Study Textbook Series. Joplin, MO: College Press, 1991.
[4]
Ibid.
[5] Thomas C.
Brisco. Holman Bible Atlas.
Nashville, TN: Broadman & Holman Publishers, 1998.
[6] James
Meadows. “Judah Under Abijah, Asa, and Jehoshaphat” in Studies in 1, 2 Kings and 1, 2 Chronicles. Ed. By Dub McClish,
Denton, TX: Valid Publications, Inc., 1993.
[7]
George Tipps. "2 Chronicles," Fort Worth Christian College Lectures.
Fort Worth, TX: The Manney Company, 1961.
[8] James
Meadows. “Judah Under Abijah, Asa, and Jehoshaphat” in Studies in 1, 2 Kings and 1, 2 Chronicles. Ed. By Dub McClish,
Denton, TX: Valid Publications, Inc., 1993.
[9]
H. D. M. Spence and Joseph S. Exell, editors, The Pulpit Commentary. Grand
Rapids, MI: Wm. B. Eerdmans Publishing Company, 1950.
[10]
Ibid.
[11] James
Meadows. “Judah Under Abijah, Asa, and Jehoshaphat” in Studies in 1, 2 Kings and 1, 2 Chronicles. Ed. By Dub McClish,
Denton, TX: Valid Publications, Inc., 1993.
[12]
Ibid.
[13]
Adam Clarke, Clarke's Commentary, The Old
Testament – Joshua to Esther. New York, NY: Abingdon Press, n.d.
[14] James
Meadows. “Judah Under Abijah, Asa, and Jehoshaphat” in Studies in 1, 2 Kings and 1, 2 Chronicles. Ed. By Dub McClish,
Denton, TX: Valid Publications, Inc., 1993.
[15]
Annual Lesson Commentary,
"Jehoshaphat: A Life of Obedience." Nashville, TN: Gospel Advocate
Company, 1956.
[16] James
Meadows. “Judah Under Abijah, Asa, and Jehoshaphat” in Studies in 1, 2 Kings and 1, 2 Chronicles. Ed. By Dub McClish,
Denton, TX: Valid Publications, Inc., 1993.
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