=1‒15= (no parallel in Kings).
THE PROPHECY OF AZARIAH THE SON OF ODED AND ITS SEQUEL.
¹And the spirit of God came upon Azariah the son of Oded:
=1.= _Azariah the son of Oded_] is mentioned only in this passage.
Compare xvi. 7, where a prophet (Hanani), also known to us only through
Chronicles, delivers a rebuke to Asa.
²and 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.
=2.= _went out to meet_] Compare xix. 2.
_if ye seek him_] compare 1 Chronicles xxviii. 9.
Verses 3‒6 contain the reflections of the Chronicler himself or a
glossator on the whole course of Israelite history. The wording is
too vague and there are periods in the history too obscure to make it
possible to determine the reference definitely.
³Now for long seasons¹ Israel hath been without the true God,
and without a teaching priest, and without law: ⁴but when in
their distress they turned unto the LORD, the God of Israel, and
sought him, he was found of them.
¹ Or, _a long season_.
=3.= _without a teaching priest, and without law_] The connection
between these two is closer than the English suggests. “Law” (Hebrew
_tōrah_) is properly “teaching, guidance.” A “teaching” priest (Hebrew
_mōreh_) is one who gives “tōrah” or “guidance” on doubtful points of
morality or ritual. Compare Malachi ii. 7.
⁵And in those times there was no peace to him that went out,
nor to him that came in, but great vexations were upon all the
inhabitants of the lands.
=5.= _vexations_] Rather, =afflictions=; compare Acts xii. 1, “to vex
(Revised Version ‘to afflict’) certain of the church.”
_of the lands_] The reference is probably to the Israelite territory
only; compare xi. 23, xxxiv. 33; and 1 Chronicles xiii. 2 (margin).
⁶And they were broken in pieces, nation against nation, and city
against city: for God did vex them with all adversity.
=6.= _nation against nation_] Apparently Israel is meant. In the
civil strife of the days of the Judges, and again in the contentions
of the Northern and Southern Kingdoms, Israel seemed at times to be a
collection of related but hostile tribes: compare Judges viii. 13‒17,
ix. 26 ff., xii. 1 ff., xx. 12 ff.
_vex_] Rather, =afflict=; see verse 5.
⁷But be ye strong, and let not your hands be slack: for your
work shall be rewarded.
=7.= _be ye strong_, etc.] The prophet’s warning is continued in this
verse.
⁸And when Asa heard these words, and¹ the prophecy of Oded the
prophet, he took courage, and put away the abominations out of
all the land of Judah and Benjamin, and out of the cities which
he had taken from the hill country of Ephraim; and he renewed
the altar of the LORD, that was before the porch of the LORD.
¹ Or, _even_.
=8.= _and the prophecy of Oded the prophet_] Some words have fallen
out of the text. Read, =even the prophecy which Azariah the son of Oded
prophesied=.
_the abominations_] compare 1 Kings xiv. 23, 24, xv. 12, 13.
_the cities which he had taken_) A loose reference to those said to
have been captured by Abijah (xiii. 19). There is no record of any
taken by Asa himself.
_the hill country of Ephraim_] The term describes the hilly country
between the plain of Esdraelon and the territory of Benjamin.
_that was before the porch_] Compare vii. 7, viii. 12.
⁹And he gathered all Judah and Benjamin, and them that sojourned
with them out of Ephraim and Manasseh, and out of Simeon: for
they fell to him out of Israel in abundance, when they saw that
the LORD his God was with him.
=9.= _them that sojourned with them_] Compare x. 17, xi. 16, 17, xvi. 1.
_out of Ephraim and Manasseh, and out of Simeon_] In view of the
evidence of Kings and the special character of Chronicles this
statement cannot be regarded as having historical value for the time of
Asa. Taking it in connection with similar notices in 1 Chronicles ix. 3
(Ephraim and Manasseh), xii. 8, 19 (Gad and Manasseh), 2 Chronicles xxx.
1, 10, 11, 18, xxxiv. 9 (Ephraim and Manasseh; also Zebulun, Issachar,
and perhaps Asher) we may infer that these references have significance
for the time of the Chronicler (or his source) and were inserted either
(a) to gratify the wishes of certain orthodox families in Jerusalem who
counted themselves descendants of North Israelite families, especially
of Ephraim and Manasseh, and were eager to think that their ancestors
had associated themselves with the fortunes of the _true_ Israel at
an early date after the separation of the kingdoms or at least in
pre-exilic days. Or (b)――an interesting suggestion first advanced by
Stade and recently developed by Hölscher (_Palästina in der persischen
und hellenistischen Zeit_, 1903, pp. 30‒37)――we may suppose that the
reference is not to families resident in Jerusalem but to persons
living in the territories once occupied by Ephraim, Manasseh, etc., and
loyal to the faith of the orthodox community in Jerusalem. The former
view seems favoured by 1 Chronicles ix. 3, the latter by 2 Chronicles
xxx. 25 (despite the last words); and on general grounds the latter
view seems preferable to the present writer. If so, we have in
Chronicles the first traces of the extension of Judaism northwards from
Judea into Samaria and Galilee. Hölscher thinks that the evidence of
Chronicles can be supported from the late chapters Zechariah ix.‒xiv.,
and from passages in Judith.
_Simeon_] The territory of this tribe lay in the South (1 Chronicles
iv. 28‒43; Joshua xix. 1‒9), and it is natural to think that at the
disruption Simeon followed Judah in allegiance to the house of David.
Here, however, and in xxxiv. 6 it is reckoned as one of the ten tribes
forming the Northern Kingdom, for what reason it is hard to say. The
traditions relating to the tribe are far from clear (see _Encyclopedia
Britannica_ s.v. _Simeon_).
¹⁰So they gathered themselves together at Jerusalem in the third
month, in the fifteenth year of the reign of Asa.
=10.= _in the third month_] In this month the Feast of Weeks (i.e. of
wheat harvest) was held; Deuteronomy xvi. 9.
¹¹And they sacrificed unto the LORD in that day, of the spoil
which they had brought, seven hundred oxen and seven thousand
sheep.
=11.= _the spoil_] Compare xiv. 13‒15.
¹²And they entered into the covenant to seek the LORD, the God
of their fathers, with all their heart and with all their soul;
=12.= _they entered into the covenant_] Compare xxix. 10; 2 Kings
xxiii. 3.
¹³and that whosoever would not seek the LORD, the God of Israel,
should be put to death, whether small or great, whether man or
woman.
=13.= _should be put to death_] According to the Law; Deuteronomy xvii.
2‒7.
¹⁴And they sware unto the LORD with a loud voice, and with
shouting, and with trumpets, and with cornets.
=14.= _shouting_] The word (_terū‘āh_) is used to denote a blast with
the festal trumpets; see next note.
_trumpets_] The word (_hăṣōṣĕrāh_) means a special kind of trumpet
used only for religious purposes; Numbers x. 1‒10; 1 Chronicles xv. 24
(note). Driver, _Amos_, pp. 144‒6, gives an illustration derived from
the Arch of Titus.
¹⁵And 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.
=15.= _he was found of them_] A fulfilment of the promise given in
verse 2.
=16‒19= (1 Kings xv. 13‒15).
OTHER RELIGIOUS MEASURES OF ASA.
¹⁶And also Maacah the mother of Asa the king, he removed her
from being queen¹, because she had made an abominable image for
an Asherah²; and Asa cut down her image, and made dust of it,
and burnt it at the brook Kidron.
¹ Or, _queen mother_.
² Or, _for Asherah_.
=16.= _And also Maacah_] “Maacah the daughter of Abishalom” is
described as the mother of Abijam (Abijah) in 1 Kings xv. 2 and as
the mother of Asa in 1 Kings xv. 10, although Asa is described as the
son of Abijam (Abijah) in 1 Kings xv. 8. Most probably Maacah was the
grandmother of Asa but retained her position as queen mother during two
reigns, i.e. until removed by Asa.
_from being queen_] Or, as margin, =from being queen mother=.
_an abominable image_] Exactly what is meant by this phrase is
uncertain. The image was one of peculiarly repulsive appearance, or
perhaps of specially degrading significance.
_for an Asherah_] Revised Version margin (rightly, as representing the
meaning of the Chronicler) for =Asherah=, since Asherah here and in
a few other passages (1 Kings xviii. 19; 2 Kings xxi. 7, xxiii. 4, 7)
is to be translated as the name of a goddess, about whom however very
little is known. Excavations at Ta‘anach have revealed that a goddess
named _Ashirat_ (= _Asherah_) was worshipped in Palestine from an
early period. The references here and in the passages cited above
would therefore seem to be to this goddess. That conclusion, if sound,
disposes of the opinion that the Chronicler was mistaken in imagining
that “Ashērah” was anything more than a common noun denoting the wooden
symbol of a deity. We must of course translate according to the meaning
of the Chronicler whether he has fallen into an error or not. See also
the note on xiv. 3, p. 224.
_the brook Kidron_] On the east of Jerusalem, an unclean place; compare
2 Kings xxiii. 4, “in the fields of Kidron.” Bädeker, _Palestine_⁵,
p. 80.
¹⁷But the high places were not taken away out of Israel:
nevertheless the heart of Asa was perfect all his days.
=17.= _the high places_] Hebrew _bāmōth_. These were not necessarily
places of idolatrous worship, but they were sanctuaries rigorously
forbidden by the Law from the Deuteronomic period onwards, which in
the opinion of the Chronicler of course meant from the time of Moses.
Failure to “remove” the high places was therefore reckoned by him as
a sin in any of the kings, no matter how early in the period of the
monarchy.
_were not taken away ... days_] So also 1 Kings xv. 14, but a direct
contradiction of the Chronicler’s statement in xiv. 3! Two explanations
seem possible; _either_, “Israel” (contrary to the frequent usage of
the word in Chronicles, see xi. 3) here denotes the Northern Kingdom as
distinct from Judah, in which case xiv. 3 is to be taken as referring
only to Judah, _or_ perhaps these verses 16‒19 are an addition to
Chronicles inserted by someone who thought the Chronicler had
wrongfully neglected 1 Kings xv. 13‒15.
_perfect_] i.e. “whole, undivided in its allegiance.”
¹⁸And he brought into the house of God the things that his
father had dedicated, and that he himself had dedicated, silver,
and gold, and vessels.
=18.= _the things that his father had dedicated_] Probably _spoils of
war_; compare 1 Chronicles xviii. 11. It is implied that Abijah had
vowed a portion of his spoils, but that Asa first actually presented
them in the Temple. The verse is quoted _verbatim_ from 1 Kings xv. 15,
and is most obscure, so that there is probability in the view that
it is only a misplaced repetition of 1 Kings vii. 51b. No stress can
therefore be laid on the suggestion that we may see in this statement
an indirect confirmation of Abijah’s victory recorded in 2 Chronicles
xiii.
¹⁹And there was no more war unto the five and thirtieth year of
the reign of Asa.
=19.= _there was no more war_] This statement can be reconciled
with 1 Kings xv. 16, 32 only by interpreting it broadly to mean that
nothing serious occurred until the war with Baasha had been going on
for several years: a forced interpretation. Perhaps the Chronicler
deliberately contradicts Kings “there was war between Asa and Baasha
all their days,” assigning to Asa’s reign a time of peace which seemed
appropriate to his piety.