2 Chronicles 33
KingComments2 Chronicles 33:1
Asa Asks for Help From the King of Syria
In this chapter we have the sad end of the history of Asa. After having shown great faith, Asa fails in a new trial. It starts with the building of Ramah by Baasha king of Israel (2 Chronicles 16:1). Ramah must become a dividing city between the brother peoples. Baasha, the king of the ten tribes realm, wants to prevent his subjects from defecting to the realm of Asa. He is the picture of the nominal Christian who wants to stifle any activity aimed at serving God because through such activities he loses his own authority and influence.
Asa does not seek the LORD’s face on this matter, but seeks his support from Ben-hadad, the king of Aram or Syria (2 Chronicles 16:2-3). He buys this support and gets the money for it from the treasuries of the LORD’s house. With this, he destroys at one stroke his own dedication (2 Chronicles 15:18) and the blessing obtained from the LORD (2 Chronicles 14:13-14).
His tactics seem to be successful. Ben-hadad now turns against Israel and takes possession of cities there (2 Chronicles 16:4), which subsequently leads to Baasha ceasing its building activities (2 Chronicles 16:5). Asa conquers territory and uses Baasha’s materials to strengthen his own cities (2 Chronicles 16:6). But the treasures which he has taken from the house of the LORD and has given away, he does not get back!
Thus, things of the world may enter the church and members of the church may see it as a proof of blessing. However, spiritual wealth is lost in these activities. The beginning of sin is like flowing water in through a hole in the dike: as the water flows through the hole, the hole gets bigger and the flow gets stronger. We see that with Asa in the following verses. Asa rejects the prophet who comes to him, and he rejects those who agree with the prophet (2 Chronicles 16:10). Finally, in his illness he doesn’t seek the LORD, but the physicians (2 Chronicles 16:12).
In the last mention of King Asa in the Old Testament (Jeremiah 41:9), we read what was the beginning of his deviation. We read there about a cistern “it was the one that King Asa had made on account of Baasha, king of Israel”. Other translations state that he made this cistern or pit “for fear of Baasha king of Israel” (the English Darby translation and the German Elberfelder translation). Asa made a kind of shelter because he is afraid of Baasha. “Fear of man lays a trap” (Proverbs 29:25) and Asa runs into this trap.
2 Chronicles 33:2
Asa Asks for Help From the King of Syria
In this chapter we have the sad end of the history of Asa. After having shown great faith, Asa fails in a new trial. It starts with the building of Ramah by Baasha king of Israel (2 Chronicles 16:1). Ramah must become a dividing city between the brother peoples. Baasha, the king of the ten tribes realm, wants to prevent his subjects from defecting to the realm of Asa. He is the picture of the nominal Christian who wants to stifle any activity aimed at serving God because through such activities he loses his own authority and influence.
Asa does not seek the LORD’s face on this matter, but seeks his support from Ben-hadad, the king of Aram or Syria (2 Chronicles 16:2-3). He buys this support and gets the money for it from the treasuries of the LORD’s house. With this, he destroys at one stroke his own dedication (2 Chronicles 15:18) and the blessing obtained from the LORD (2 Chronicles 14:13-14).
His tactics seem to be successful. Ben-hadad now turns against Israel and takes possession of cities there (2 Chronicles 16:4), which subsequently leads to Baasha ceasing its building activities (2 Chronicles 16:5). Asa conquers territory and uses Baasha’s materials to strengthen his own cities (2 Chronicles 16:6). But the treasures which he has taken from the house of the LORD and has given away, he does not get back!
Thus, things of the world may enter the church and members of the church may see it as a proof of blessing. However, spiritual wealth is lost in these activities. The beginning of sin is like flowing water in through a hole in the dike: as the water flows through the hole, the hole gets bigger and the flow gets stronger. We see that with Asa in the following verses. Asa rejects the prophet who comes to him, and he rejects those who agree with the prophet (2 Chronicles 16:10). Finally, in his illness he doesn’t seek the LORD, but the physicians (2 Chronicles 16:12).
In the last mention of King Asa in the Old Testament (Jeremiah 41:9), we read what was the beginning of his deviation. We read there about a cistern “it was the one that King Asa had made on account of Baasha, king of Israel”. Other translations state that he made this cistern or pit “for fear of Baasha king of Israel” (the English Darby translation and the German Elberfelder translation). Asa made a kind of shelter because he is afraid of Baasha. “Fear of man lays a trap” (Proverbs 29:25) and Asa runs into this trap.
2 Chronicles 33:3
Asa Asks for Help From the King of Syria
In this chapter we have the sad end of the history of Asa. After having shown great faith, Asa fails in a new trial. It starts with the building of Ramah by Baasha king of Israel (2 Chronicles 16:1). Ramah must become a dividing city between the brother peoples. Baasha, the king of the ten tribes realm, wants to prevent his subjects from defecting to the realm of Asa. He is the picture of the nominal Christian who wants to stifle any activity aimed at serving God because through such activities he loses his own authority and influence.
Asa does not seek the LORD’s face on this matter, but seeks his support from Ben-hadad, the king of Aram or Syria (2 Chronicles 16:2-3). He buys this support and gets the money for it from the treasuries of the LORD’s house. With this, he destroys at one stroke his own dedication (2 Chronicles 15:18) and the blessing obtained from the LORD (2 Chronicles 14:13-14).
His tactics seem to be successful. Ben-hadad now turns against Israel and takes possession of cities there (2 Chronicles 16:4), which subsequently leads to Baasha ceasing its building activities (2 Chronicles 16:5). Asa conquers territory and uses Baasha’s materials to strengthen his own cities (2 Chronicles 16:6). But the treasures which he has taken from the house of the LORD and has given away, he does not get back!
Thus, things of the world may enter the church and members of the church may see it as a proof of blessing. However, spiritual wealth is lost in these activities. The beginning of sin is like flowing water in through a hole in the dike: as the water flows through the hole, the hole gets bigger and the flow gets stronger. We see that with Asa in the following verses. Asa rejects the prophet who comes to him, and he rejects those who agree with the prophet (2 Chronicles 16:10). Finally, in his illness he doesn’t seek the LORD, but the physicians (2 Chronicles 16:12).
In the last mention of King Asa in the Old Testament (Jeremiah 41:9), we read what was the beginning of his deviation. We read there about a cistern “it was the one that King Asa had made on account of Baasha, king of Israel”. Other translations state that he made this cistern or pit “for fear of Baasha king of Israel” (the English Darby translation and the German Elberfelder translation). Asa made a kind of shelter because he is afraid of Baasha. “Fear of man lays a trap” (Proverbs 29:25) and Asa runs into this trap.
2 Chronicles 33:4
Asa Asks for Help From the King of Syria
In this chapter we have the sad end of the history of Asa. After having shown great faith, Asa fails in a new trial. It starts with the building of Ramah by Baasha king of Israel (2 Chronicles 16:1). Ramah must become a dividing city between the brother peoples. Baasha, the king of the ten tribes realm, wants to prevent his subjects from defecting to the realm of Asa. He is the picture of the nominal Christian who wants to stifle any activity aimed at serving God because through such activities he loses his own authority and influence.
Asa does not seek the LORD’s face on this matter, but seeks his support from Ben-hadad, the king of Aram or Syria (2 Chronicles 16:2-3). He buys this support and gets the money for it from the treasuries of the LORD’s house. With this, he destroys at one stroke his own dedication (2 Chronicles 15:18) and the blessing obtained from the LORD (2 Chronicles 14:13-14).
His tactics seem to be successful. Ben-hadad now turns against Israel and takes possession of cities there (2 Chronicles 16:4), which subsequently leads to Baasha ceasing its building activities (2 Chronicles 16:5). Asa conquers territory and uses Baasha’s materials to strengthen his own cities (2 Chronicles 16:6). But the treasures which he has taken from the house of the LORD and has given away, he does not get back!
Thus, things of the world may enter the church and members of the church may see it as a proof of blessing. However, spiritual wealth is lost in these activities. The beginning of sin is like flowing water in through a hole in the dike: as the water flows through the hole, the hole gets bigger and the flow gets stronger. We see that with Asa in the following verses. Asa rejects the prophet who comes to him, and he rejects those who agree with the prophet (2 Chronicles 16:10). Finally, in his illness he doesn’t seek the LORD, but the physicians (2 Chronicles 16:12).
In the last mention of King Asa in the Old Testament (Jeremiah 41:9), we read what was the beginning of his deviation. We read there about a cistern “it was the one that King Asa had made on account of Baasha, king of Israel”. Other translations state that he made this cistern or pit “for fear of Baasha king of Israel” (the English Darby translation and the German Elberfelder translation). Asa made a kind of shelter because he is afraid of Baasha. “Fear of man lays a trap” (Proverbs 29:25) and Asa runs into this trap.
2 Chronicles 33:5
Asa Asks for Help From the King of Syria
In this chapter we have the sad end of the history of Asa. After having shown great faith, Asa fails in a new trial. It starts with the building of Ramah by Baasha king of Israel (2 Chronicles 16:1). Ramah must become a dividing city between the brother peoples. Baasha, the king of the ten tribes realm, wants to prevent his subjects from defecting to the realm of Asa. He is the picture of the nominal Christian who wants to stifle any activity aimed at serving God because through such activities he loses his own authority and influence.
Asa does not seek the LORD’s face on this matter, but seeks his support from Ben-hadad, the king of Aram or Syria (2 Chronicles 16:2-3). He buys this support and gets the money for it from the treasuries of the LORD’s house. With this, he destroys at one stroke his own dedication (2 Chronicles 15:18) and the blessing obtained from the LORD (2 Chronicles 14:13-14).
His tactics seem to be successful. Ben-hadad now turns against Israel and takes possession of cities there (2 Chronicles 16:4), which subsequently leads to Baasha ceasing its building activities (2 Chronicles 16:5). Asa conquers territory and uses Baasha’s materials to strengthen his own cities (2 Chronicles 16:6). But the treasures which he has taken from the house of the LORD and has given away, he does not get back!
Thus, things of the world may enter the church and members of the church may see it as a proof of blessing. However, spiritual wealth is lost in these activities. The beginning of sin is like flowing water in through a hole in the dike: as the water flows through the hole, the hole gets bigger and the flow gets stronger. We see that with Asa in the following verses. Asa rejects the prophet who comes to him, and he rejects those who agree with the prophet (2 Chronicles 16:10). Finally, in his illness he doesn’t seek the LORD, but the physicians (2 Chronicles 16:12).
In the last mention of King Asa in the Old Testament (Jeremiah 41:9), we read what was the beginning of his deviation. We read there about a cistern “it was the one that King Asa had made on account of Baasha, king of Israel”. Other translations state that he made this cistern or pit “for fear of Baasha king of Israel” (the English Darby translation and the German Elberfelder translation). Asa made a kind of shelter because he is afraid of Baasha. “Fear of man lays a trap” (Proverbs 29:25) and Asa runs into this trap.
2 Chronicles 33:6
Asa Asks for Help From the King of Syria
In this chapter we have the sad end of the history of Asa. After having shown great faith, Asa fails in a new trial. It starts with the building of Ramah by Baasha king of Israel (2 Chronicles 16:1). Ramah must become a dividing city between the brother peoples. Baasha, the king of the ten tribes realm, wants to prevent his subjects from defecting to the realm of Asa. He is the picture of the nominal Christian who wants to stifle any activity aimed at serving God because through such activities he loses his own authority and influence.
Asa does not seek the LORD’s face on this matter, but seeks his support from Ben-hadad, the king of Aram or Syria (2 Chronicles 16:2-3). He buys this support and gets the money for it from the treasuries of the LORD’s house. With this, he destroys at one stroke his own dedication (2 Chronicles 15:18) and the blessing obtained from the LORD (2 Chronicles 14:13-14).
His tactics seem to be successful. Ben-hadad now turns against Israel and takes possession of cities there (2 Chronicles 16:4), which subsequently leads to Baasha ceasing its building activities (2 Chronicles 16:5). Asa conquers territory and uses Baasha’s materials to strengthen his own cities (2 Chronicles 16:6). But the treasures which he has taken from the house of the LORD and has given away, he does not get back!
Thus, things of the world may enter the church and members of the church may see it as a proof of blessing. However, spiritual wealth is lost in these activities. The beginning of sin is like flowing water in through a hole in the dike: as the water flows through the hole, the hole gets bigger and the flow gets stronger. We see that with Asa in the following verses. Asa rejects the prophet who comes to him, and he rejects those who agree with the prophet (2 Chronicles 16:10). Finally, in his illness he doesn’t seek the LORD, but the physicians (2 Chronicles 16:12).
In the last mention of King Asa in the Old Testament (Jeremiah 41:9), we read what was the beginning of his deviation. We read there about a cistern “it was the one that King Asa had made on account of Baasha, king of Israel”. Other translations state that he made this cistern or pit “for fear of Baasha king of Israel” (the English Darby translation and the German Elberfelder translation). Asa made a kind of shelter because he is afraid of Baasha. “Fear of man lays a trap” (Proverbs 29:25) and Asa runs into this trap.
2 Chronicles 33:7
The Message of Hanani
The seer Hanani – his name means ‘gracious’ – who comes to Asa, does not come with an encouraging message, but with a serious exhortation (2 Chronicles 16:7). He points out to Asa how he has relied on the LORD when he had to deal with a tremendous force majeure of enemies and that the LORD had therefore given him the victory (2 Chronicles 16:8). The LORD is still the same. As He has answered his prayer before, He still wants it.
The LORD seeks opportunities to hear (2 Chronicles 16:9a; 1 Peter 3:12; Proverbs 15:3; Proverbs 5:21). For this His eyes move to and fro throughout the earth. Here we see that not a man seeks the face of the LORD, but the LORD seeks the faces of people who are directed toward Him. It shows His desire to help the powerless. The LORD waited for a call of faith from Asa to show His power for his favor.
It is foolish not to go to God (2 Chronicles 16:9b). It is foolish to lean on a broken reed and not on the unshakable Rock of the centuries. The alliance with Ben-hadad may give Asa the desired result, but he gets wars. A covenant with the world prevents us from conquering it. The many experiences we have of the Lord’s goodness do not always increase our confidence. A new trial often shows our lack of confidence or our forgetfulness of past deliverances. Only when we have nothing else we do trust Him.
The effect of the prophet’s words on Asa is enmity (2 Chronicles 16:10). He is the first Old Testament king of whom we read that he persecutes a prophet. More kings will follow in doing that, such as Joash (2 Chronicles 24:20-21) and Herod (Mark 6:17-18; 27). By throwing Hanani into prison, he wants to silence the voice of God.
This is what people will always try when they are addressed in their conscience, but do not want to break with evil. Joseph, Daniel, Jeremiah and John the baptist experienced the same as Hanani. Even today, everyone who speaks God’s Word will experience this in situations where one resists Him. In mild form the faithful preacher experiences this, for example, if he is not invited or allowed to speak because of his faithful preaching.
Not only Hanani has to suffer. All those who are like Hanani and remind Asa of his unfaithfulness to the LORD, face his anger. Asa oppresses them with the aim of silencing them. He just doesn’t want to listen to the voice of the LORD anymore. This is a tragic development for a man who started so well and continued well for so long.
2 Chronicles 33:8
The Message of Hanani
The seer Hanani – his name means ‘gracious’ – who comes to Asa, does not come with an encouraging message, but with a serious exhortation (2 Chronicles 16:7). He points out to Asa how he has relied on the LORD when he had to deal with a tremendous force majeure of enemies and that the LORD had therefore given him the victory (2 Chronicles 16:8). The LORD is still the same. As He has answered his prayer before, He still wants it.
The LORD seeks opportunities to hear (2 Chronicles 16:9a; 1 Peter 3:12; Proverbs 15:3; Proverbs 5:21). For this His eyes move to and fro throughout the earth. Here we see that not a man seeks the face of the LORD, but the LORD seeks the faces of people who are directed toward Him. It shows His desire to help the powerless. The LORD waited for a call of faith from Asa to show His power for his favor.
It is foolish not to go to God (2 Chronicles 16:9b). It is foolish to lean on a broken reed and not on the unshakable Rock of the centuries. The alliance with Ben-hadad may give Asa the desired result, but he gets wars. A covenant with the world prevents us from conquering it. The many experiences we have of the Lord’s goodness do not always increase our confidence. A new trial often shows our lack of confidence or our forgetfulness of past deliverances. Only when we have nothing else we do trust Him.
The effect of the prophet’s words on Asa is enmity (2 Chronicles 16:10). He is the first Old Testament king of whom we read that he persecutes a prophet. More kings will follow in doing that, such as Joash (2 Chronicles 24:20-21) and Herod (Mark 6:17-18; 27). By throwing Hanani into prison, he wants to silence the voice of God.
This is what people will always try when they are addressed in their conscience, but do not want to break with evil. Joseph, Daniel, Jeremiah and John the baptist experienced the same as Hanani. Even today, everyone who speaks God’s Word will experience this in situations where one resists Him. In mild form the faithful preacher experiences this, for example, if he is not invited or allowed to speak because of his faithful preaching.
Not only Hanani has to suffer. All those who are like Hanani and remind Asa of his unfaithfulness to the LORD, face his anger. Asa oppresses them with the aim of silencing them. He just doesn’t want to listen to the voice of the LORD anymore. This is a tragic development for a man who started so well and continued well for so long.
2 Chronicles 33:9
The Message of Hanani
The seer Hanani – his name means ‘gracious’ – who comes to Asa, does not come with an encouraging message, but with a serious exhortation (2 Chronicles 16:7). He points out to Asa how he has relied on the LORD when he had to deal with a tremendous force majeure of enemies and that the LORD had therefore given him the victory (2 Chronicles 16:8). The LORD is still the same. As He has answered his prayer before, He still wants it.
The LORD seeks opportunities to hear (2 Chronicles 16:9a; 1 Peter 3:12; Proverbs 15:3; Proverbs 5:21). For this His eyes move to and fro throughout the earth. Here we see that not a man seeks the face of the LORD, but the LORD seeks the faces of people who are directed toward Him. It shows His desire to help the powerless. The LORD waited for a call of faith from Asa to show His power for his favor.
It is foolish not to go to God (2 Chronicles 16:9b). It is foolish to lean on a broken reed and not on the unshakable Rock of the centuries. The alliance with Ben-hadad may give Asa the desired result, but he gets wars. A covenant with the world prevents us from conquering it. The many experiences we have of the Lord’s goodness do not always increase our confidence. A new trial often shows our lack of confidence or our forgetfulness of past deliverances. Only when we have nothing else we do trust Him.
The effect of the prophet’s words on Asa is enmity (2 Chronicles 16:10). He is the first Old Testament king of whom we read that he persecutes a prophet. More kings will follow in doing that, such as Joash (2 Chronicles 24:20-21) and Herod (Mark 6:17-18; 27). By throwing Hanani into prison, he wants to silence the voice of God.
This is what people will always try when they are addressed in their conscience, but do not want to break with evil. Joseph, Daniel, Jeremiah and John the baptist experienced the same as Hanani. Even today, everyone who speaks God’s Word will experience this in situations where one resists Him. In mild form the faithful preacher experiences this, for example, if he is not invited or allowed to speak because of his faithful preaching.
Not only Hanani has to suffer. All those who are like Hanani and remind Asa of his unfaithfulness to the LORD, face his anger. Asa oppresses them with the aim of silencing them. He just doesn’t want to listen to the voice of the LORD anymore. This is a tragic development for a man who started so well and continued well for so long.
2 Chronicles 33:10
The Message of Hanani
The seer Hanani – his name means ‘gracious’ – who comes to Asa, does not come with an encouraging message, but with a serious exhortation (2 Chronicles 16:7). He points out to Asa how he has relied on the LORD when he had to deal with a tremendous force majeure of enemies and that the LORD had therefore given him the victory (2 Chronicles 16:8). The LORD is still the same. As He has answered his prayer before, He still wants it.
The LORD seeks opportunities to hear (2 Chronicles 16:9a; 1 Peter 3:12; Proverbs 15:3; Proverbs 5:21). For this His eyes move to and fro throughout the earth. Here we see that not a man seeks the face of the LORD, but the LORD seeks the faces of people who are directed toward Him. It shows His desire to help the powerless. The LORD waited for a call of faith from Asa to show His power for his favor.
It is foolish not to go to God (2 Chronicles 16:9b). It is foolish to lean on a broken reed and not on the unshakable Rock of the centuries. The alliance with Ben-hadad may give Asa the desired result, but he gets wars. A covenant with the world prevents us from conquering it. The many experiences we have of the Lord’s goodness do not always increase our confidence. A new trial often shows our lack of confidence or our forgetfulness of past deliverances. Only when we have nothing else we do trust Him.
The effect of the prophet’s words on Asa is enmity (2 Chronicles 16:10). He is the first Old Testament king of whom we read that he persecutes a prophet. More kings will follow in doing that, such as Joash (2 Chronicles 24:20-21) and Herod (Mark 6:17-18; 27). By throwing Hanani into prison, he wants to silence the voice of God.
This is what people will always try when they are addressed in their conscience, but do not want to break with evil. Joseph, Daniel, Jeremiah and John the baptist experienced the same as Hanani. Even today, everyone who speaks God’s Word will experience this in situations where one resists Him. In mild form the faithful preacher experiences this, for example, if he is not invited or allowed to speak because of his faithful preaching.
Not only Hanani has to suffer. All those who are like Hanani and remind Asa of his unfaithfulness to the LORD, face his anger. Asa oppresses them with the aim of silencing them. He just doesn’t want to listen to the voice of the LORD anymore. This is a tragic development for a man who started so well and continued well for so long.
2 Chronicles 33:11
The End of Asa
The whole history of Asa is described “in the Book of the Kings of Judah and Israel” (2 Chronicles 16:11). It is also emphasized “from first to last”. This book is not included in the Bible. It is not, however, the case that his history has been lost. On the day everything will be revealed by God, He will use that book as a testimony for His judgment of the life of Asa.
After his rejection of Hanani and others, Asa becomes diseased in his feet (2 Chronicles 16:12). Why in his feet? Is this not symbolic for his walk? Asa is no longer walking in faith. In his old age he has gone his own way. The disease in his feet is a disciplinary means of the LORD to bring him back to the way of faith.
Thus, the Lord can also ‘paralyze’ us, making us incapable of serving. He can take the power out of our walk of faith if we are not willing to turn to Him with repentance about our wrong walk. We may well pray: “Search me, O God, and know my heart; try me and know my anxious thoughts; and see if there be any hurtful way in me, and lead me in the everlasting way” (Psalms 139:23-24).
Asa reacts to the discipline, which is intended to make him repent, by making a new mistake. He doesn’t seek his help from the LORD, but from the physicians. In itself, it is not wrong that he seeks help from physicians. His fault is that he expects his help only from these people and not from the LORD (cf. 2 Kings 20:5-7; Psalms 103:3). Therefore his end is not like that of Paul, who can say at the end of his life: “I have fought the good fight, I have finished the course, I have kept the faith” (2 Timothy 4:7). A good start does not guarantee a good end. Therefore we need endurance in the race that is set before us (Hebrews 12:1).
After a reign of forty-one years including a disease during the last two years, Asa goes to sleep “with his fathers” (2 Chronicles 16:13). He is buried “in his own tomb which he had cut out for himself” in Jerusalem, here called “the city of David” (2 Chronicles 16:14). We don’t know when he had that grave cut out. In any case, he wanted his body to be placed in a place connected with the name of David. It seems that he has relied on the promises made to David with a view to an everlasting kingship that will find fulfillment in the great Son of David.
The people pay great tribute to him at his burial. They “laid him in the resting place which he had filled with spices of various kinds blended by the perfumers’ art”. Asa has not only taken care of a tomb, but also of a bed that doesn’t spread the death scent, but a wonderful scent. Perhaps he did so because he wants to be remembered by his people as someone who did good. He has done so for most of his life. The people seem to be aware of this and therefore make a very great fire for him (cf. 2 Chronicles 21:19; Jeremiah 34:5). Here we can think of burning incense.
2 Chronicles 33:12
The End of Asa
The whole history of Asa is described “in the Book of the Kings of Judah and Israel” (2 Chronicles 16:11). It is also emphasized “from first to last”. This book is not included in the Bible. It is not, however, the case that his history has been lost. On the day everything will be revealed by God, He will use that book as a testimony for His judgment of the life of Asa.
After his rejection of Hanani and others, Asa becomes diseased in his feet (2 Chronicles 16:12). Why in his feet? Is this not symbolic for his walk? Asa is no longer walking in faith. In his old age he has gone his own way. The disease in his feet is a disciplinary means of the LORD to bring him back to the way of faith.
Thus, the Lord can also ‘paralyze’ us, making us incapable of serving. He can take the power out of our walk of faith if we are not willing to turn to Him with repentance about our wrong walk. We may well pray: “Search me, O God, and know my heart; try me and know my anxious thoughts; and see if there be any hurtful way in me, and lead me in the everlasting way” (Psalms 139:23-24).
Asa reacts to the discipline, which is intended to make him repent, by making a new mistake. He doesn’t seek his help from the LORD, but from the physicians. In itself, it is not wrong that he seeks help from physicians. His fault is that he expects his help only from these people and not from the LORD (cf. 2 Kings 20:5-7; Psalms 103:3). Therefore his end is not like that of Paul, who can say at the end of his life: “I have fought the good fight, I have finished the course, I have kept the faith” (2 Timothy 4:7). A good start does not guarantee a good end. Therefore we need endurance in the race that is set before us (Hebrews 12:1).
After a reign of forty-one years including a disease during the last two years, Asa goes to sleep “with his fathers” (2 Chronicles 16:13). He is buried “in his own tomb which he had cut out for himself” in Jerusalem, here called “the city of David” (2 Chronicles 16:14). We don’t know when he had that grave cut out. In any case, he wanted his body to be placed in a place connected with the name of David. It seems that he has relied on the promises made to David with a view to an everlasting kingship that will find fulfillment in the great Son of David.
The people pay great tribute to him at his burial. They “laid him in the resting place which he had filled with spices of various kinds blended by the perfumers’ art”. Asa has not only taken care of a tomb, but also of a bed that doesn’t spread the death scent, but a wonderful scent. Perhaps he did so because he wants to be remembered by his people as someone who did good. He has done so for most of his life. The people seem to be aware of this and therefore make a very great fire for him (cf. 2 Chronicles 21:19; Jeremiah 34:5). Here we can think of burning incense.
2 Chronicles 33:13
The End of Asa
The whole history of Asa is described “in the Book of the Kings of Judah and Israel” (2 Chronicles 16:11). It is also emphasized “from first to last”. This book is not included in the Bible. It is not, however, the case that his history has been lost. On the day everything will be revealed by God, He will use that book as a testimony for His judgment of the life of Asa.
After his rejection of Hanani and others, Asa becomes diseased in his feet (2 Chronicles 16:12). Why in his feet? Is this not symbolic for his walk? Asa is no longer walking in faith. In his old age he has gone his own way. The disease in his feet is a disciplinary means of the LORD to bring him back to the way of faith.
Thus, the Lord can also ‘paralyze’ us, making us incapable of serving. He can take the power out of our walk of faith if we are not willing to turn to Him with repentance about our wrong walk. We may well pray: “Search me, O God, and know my heart; try me and know my anxious thoughts; and see if there be any hurtful way in me, and lead me in the everlasting way” (Psalms 139:23-24).
Asa reacts to the discipline, which is intended to make him repent, by making a new mistake. He doesn’t seek his help from the LORD, but from the physicians. In itself, it is not wrong that he seeks help from physicians. His fault is that he expects his help only from these people and not from the LORD (cf. 2 Kings 20:5-7; Psalms 103:3). Therefore his end is not like that of Paul, who can say at the end of his life: “I have fought the good fight, I have finished the course, I have kept the faith” (2 Timothy 4:7). A good start does not guarantee a good end. Therefore we need endurance in the race that is set before us (Hebrews 12:1).
After a reign of forty-one years including a disease during the last two years, Asa goes to sleep “with his fathers” (2 Chronicles 16:13). He is buried “in his own tomb which he had cut out for himself” in Jerusalem, here called “the city of David” (2 Chronicles 16:14). We don’t know when he had that grave cut out. In any case, he wanted his body to be placed in a place connected with the name of David. It seems that he has relied on the promises made to David with a view to an everlasting kingship that will find fulfillment in the great Son of David.
The people pay great tribute to him at his burial. They “laid him in the resting place which he had filled with spices of various kinds blended by the perfumers’ art”. Asa has not only taken care of a tomb, but also of a bed that doesn’t spread the death scent, but a wonderful scent. Perhaps he did so because he wants to be remembered by his people as someone who did good. He has done so for most of his life. The people seem to be aware of this and therefore make a very great fire for him (cf. 2 Chronicles 21:19; Jeremiah 34:5). Here we can think of burning incense.
2 Chronicles 33:14
The End of Asa
The whole history of Asa is described “in the Book of the Kings of Judah and Israel” (2 Chronicles 16:11). It is also emphasized “from first to last”. This book is not included in the Bible. It is not, however, the case that his history has been lost. On the day everything will be revealed by God, He will use that book as a testimony for His judgment of the life of Asa.
After his rejection of Hanani and others, Asa becomes diseased in his feet (2 Chronicles 16:12). Why in his feet? Is this not symbolic for his walk? Asa is no longer walking in faith. In his old age he has gone his own way. The disease in his feet is a disciplinary means of the LORD to bring him back to the way of faith.
Thus, the Lord can also ‘paralyze’ us, making us incapable of serving. He can take the power out of our walk of faith if we are not willing to turn to Him with repentance about our wrong walk. We may well pray: “Search me, O God, and know my heart; try me and know my anxious thoughts; and see if there be any hurtful way in me, and lead me in the everlasting way” (Psalms 139:23-24).
Asa reacts to the discipline, which is intended to make him repent, by making a new mistake. He doesn’t seek his help from the LORD, but from the physicians. In itself, it is not wrong that he seeks help from physicians. His fault is that he expects his help only from these people and not from the LORD (cf. 2 Kings 20:5-7; Psalms 103:3). Therefore his end is not like that of Paul, who can say at the end of his life: “I have fought the good fight, I have finished the course, I have kept the faith” (2 Timothy 4:7). A good start does not guarantee a good end. Therefore we need endurance in the race that is set before us (Hebrews 12:1).
After a reign of forty-one years including a disease during the last two years, Asa goes to sleep “with his fathers” (2 Chronicles 16:13). He is buried “in his own tomb which he had cut out for himself” in Jerusalem, here called “the city of David” (2 Chronicles 16:14). We don’t know when he had that grave cut out. In any case, he wanted his body to be placed in a place connected with the name of David. It seems that he has relied on the promises made to David with a view to an everlasting kingship that will find fulfillment in the great Son of David.
The people pay great tribute to him at his burial. They “laid him in the resting place which he had filled with spices of various kinds blended by the perfumers’ art”. Asa has not only taken care of a tomb, but also of a bed that doesn’t spread the death scent, but a wonderful scent. Perhaps he did so because he wants to be remembered by his people as someone who did good. He has done so for most of his life. The people seem to be aware of this and therefore make a very great fire for him (cf. 2 Chronicles 21:19; Jeremiah 34:5). Here we can think of burning incense.
2 Chronicles 33:16
Introduction
Jehoshaphat – he reigns from 870-845 BC – is a king who on the one hand is faithful to the LORD and on the other hand is connected to the wicked Ahab and his family. In the first part of his history there is still a clear distinction between Jehoshaphat and Ahab. After his connection with Ahab it appears that he has more to fear from Ahab as a friend than as an enemy.
It also happens in the Christian’s life that, at the beginning of his being a Christian, he arms himself well against his dealings with the evil in which he has lived, but that he later becomes careless in it.
The Faithfulness of Jehoshaphat
Jehoshaphat succeeds his father Asa as king (2 Chronicles 17:1). He is one of the God-fearing kings of Judah. In this chapter we read about his faithfulness to the LORD and about his dedication to the people of the LORD. He starts well. He has a powerful influence not only on Judah, over which he is king, but also on Israel, over which Ahab rules. In Judah he lays armies and garrisons in all the fortified cities (2 Chronicles 17:2). He does the same in the cities in Ephraim that his father Asa has conquered. Here Jehoshaphat is not yet connected to Ahab by family ties.
In the beginning Jehoshaphat walks in “his father David’s earlier days” (cf. 1 Kings 15:3; 11; 2 Kings 14:3; 2 Kings 16:2; 2 Kings 18:3), to which it is related that he does not seek the Baals (2 Chronicles 17:3). One excludes the other. In the next verse the same is said, but by other examples (2 Chronicles 17:4). In contrast to not seeking the Baals (2 Chronicles 17:3) he seeks “the God of his father” and that he “followed His commandments”. This is linked to the fact that he “did not act as Israel did”.
Jehoshaphat has two fathers, his: “his father Asa” (2 Chronicles 17:2) and “his father David” (2 Chronicles 17:3). With his father Asa he has seen what trust in daily life means. Going in the earlier ways of his father David shows that he remains faithful to what this man of God once instituted for the temple service. He remains on the old paths and does not seek renewal as if the old were no longer good. This mindset the LORD blesses. He confirms the kingship of Jehoshaphat (2 Chronicles 17:5). Jehoshaphat is also confirmed by the people. He receives tribute from all Judah. By this Judah joyfully acknowledges that a king reigns who wants the right things for them. Thus he has great riches and honor.
Jehoshaphat may conclude from all this that God will bless him if he continues in this way. That he “took courage” (Darby Translation) in the ways of the LORD is a beautiful expression of his gratitude to Him (2 Chronicles 17:6). His taking courage is not only an intention, but is also reflected in his actions. He proves his faithfulness by removing “the high places and the Asherim from Judah”.
2 Chronicles 33:17
Introduction
Jehoshaphat – he reigns from 870-845 BC – is a king who on the one hand is faithful to the LORD and on the other hand is connected to the wicked Ahab and his family. In the first part of his history there is still a clear distinction between Jehoshaphat and Ahab. After his connection with Ahab it appears that he has more to fear from Ahab as a friend than as an enemy.
It also happens in the Christian’s life that, at the beginning of his being a Christian, he arms himself well against his dealings with the evil in which he has lived, but that he later becomes careless in it.
The Faithfulness of Jehoshaphat
Jehoshaphat succeeds his father Asa as king (2 Chronicles 17:1). He is one of the God-fearing kings of Judah. In this chapter we read about his faithfulness to the LORD and about his dedication to the people of the LORD. He starts well. He has a powerful influence not only on Judah, over which he is king, but also on Israel, over which Ahab rules. In Judah he lays armies and garrisons in all the fortified cities (2 Chronicles 17:2). He does the same in the cities in Ephraim that his father Asa has conquered. Here Jehoshaphat is not yet connected to Ahab by family ties.
In the beginning Jehoshaphat walks in “his father David’s earlier days” (cf. 1 Kings 15:3; 11; 2 Kings 14:3; 2 Kings 16:2; 2 Kings 18:3), to which it is related that he does not seek the Baals (2 Chronicles 17:3). One excludes the other. In the next verse the same is said, but by other examples (2 Chronicles 17:4). In contrast to not seeking the Baals (2 Chronicles 17:3) he seeks “the God of his father” and that he “followed His commandments”. This is linked to the fact that he “did not act as Israel did”.
Jehoshaphat has two fathers, his: “his father Asa” (2 Chronicles 17:2) and “his father David” (2 Chronicles 17:3). With his father Asa he has seen what trust in daily life means. Going in the earlier ways of his father David shows that he remains faithful to what this man of God once instituted for the temple service. He remains on the old paths and does not seek renewal as if the old were no longer good. This mindset the LORD blesses. He confirms the kingship of Jehoshaphat (2 Chronicles 17:5). Jehoshaphat is also confirmed by the people. He receives tribute from all Judah. By this Judah joyfully acknowledges that a king reigns who wants the right things for them. Thus he has great riches and honor.
Jehoshaphat may conclude from all this that God will bless him if he continues in this way. That he “took courage” (Darby Translation) in the ways of the LORD is a beautiful expression of his gratitude to Him (2 Chronicles 17:6). His taking courage is not only an intention, but is also reflected in his actions. He proves his faithfulness by removing “the high places and the Asherim from Judah”.
2 Chronicles 33:18
Introduction
Jehoshaphat – he reigns from 870-845 BC – is a king who on the one hand is faithful to the LORD and on the other hand is connected to the wicked Ahab and his family. In the first part of his history there is still a clear distinction between Jehoshaphat and Ahab. After his connection with Ahab it appears that he has more to fear from Ahab as a friend than as an enemy.
It also happens in the Christian’s life that, at the beginning of his being a Christian, he arms himself well against his dealings with the evil in which he has lived, but that he later becomes careless in it.
The Faithfulness of Jehoshaphat
Jehoshaphat succeeds his father Asa as king (2 Chronicles 17:1). He is one of the God-fearing kings of Judah. In this chapter we read about his faithfulness to the LORD and about his dedication to the people of the LORD. He starts well. He has a powerful influence not only on Judah, over which he is king, but also on Israel, over which Ahab rules. In Judah he lays armies and garrisons in all the fortified cities (2 Chronicles 17:2). He does the same in the cities in Ephraim that his father Asa has conquered. Here Jehoshaphat is not yet connected to Ahab by family ties.
In the beginning Jehoshaphat walks in “his father David’s earlier days” (cf. 1 Kings 15:3; 11; 2 Kings 14:3; 2 Kings 16:2; 2 Kings 18:3), to which it is related that he does not seek the Baals (2 Chronicles 17:3). One excludes the other. In the next verse the same is said, but by other examples (2 Chronicles 17:4). In contrast to not seeking the Baals (2 Chronicles 17:3) he seeks “the God of his father” and that he “followed His commandments”. This is linked to the fact that he “did not act as Israel did”.
Jehoshaphat has two fathers, his: “his father Asa” (2 Chronicles 17:2) and “his father David” (2 Chronicles 17:3). With his father Asa he has seen what trust in daily life means. Going in the earlier ways of his father David shows that he remains faithful to what this man of God once instituted for the temple service. He remains on the old paths and does not seek renewal as if the old were no longer good. This mindset the LORD blesses. He confirms the kingship of Jehoshaphat (2 Chronicles 17:5). Jehoshaphat is also confirmed by the people. He receives tribute from all Judah. By this Judah joyfully acknowledges that a king reigns who wants the right things for them. Thus he has great riches and honor.
Jehoshaphat may conclude from all this that God will bless him if he continues in this way. That he “took courage” (Darby Translation) in the ways of the LORD is a beautiful expression of his gratitude to Him (2 Chronicles 17:6). His taking courage is not only an intention, but is also reflected in his actions. He proves his faithfulness by removing “the high places and the Asherim from Judah”.
2 Chronicles 33:19
Introduction
Jehoshaphat – he reigns from 870-845 BC – is a king who on the one hand is faithful to the LORD and on the other hand is connected to the wicked Ahab and his family. In the first part of his history there is still a clear distinction between Jehoshaphat and Ahab. After his connection with Ahab it appears that he has more to fear from Ahab as a friend than as an enemy.
It also happens in the Christian’s life that, at the beginning of his being a Christian, he arms himself well against his dealings with the evil in which he has lived, but that he later becomes careless in it.
The Faithfulness of Jehoshaphat
Jehoshaphat succeeds his father Asa as king (2 Chronicles 17:1). He is one of the God-fearing kings of Judah. In this chapter we read about his faithfulness to the LORD and about his dedication to the people of the LORD. He starts well. He has a powerful influence not only on Judah, over which he is king, but also on Israel, over which Ahab rules. In Judah he lays armies and garrisons in all the fortified cities (2 Chronicles 17:2). He does the same in the cities in Ephraim that his father Asa has conquered. Here Jehoshaphat is not yet connected to Ahab by family ties.
In the beginning Jehoshaphat walks in “his father David’s earlier days” (cf. 1 Kings 15:3; 11; 2 Kings 14:3; 2 Kings 16:2; 2 Kings 18:3), to which it is related that he does not seek the Baals (2 Chronicles 17:3). One excludes the other. In the next verse the same is said, but by other examples (2 Chronicles 17:4). In contrast to not seeking the Baals (2 Chronicles 17:3) he seeks “the God of his father” and that he “followed His commandments”. This is linked to the fact that he “did not act as Israel did”.
Jehoshaphat has two fathers, his: “his father Asa” (2 Chronicles 17:2) and “his father David” (2 Chronicles 17:3). With his father Asa he has seen what trust in daily life means. Going in the earlier ways of his father David shows that he remains faithful to what this man of God once instituted for the temple service. He remains on the old paths and does not seek renewal as if the old were no longer good. This mindset the LORD blesses. He confirms the kingship of Jehoshaphat (2 Chronicles 17:5). Jehoshaphat is also confirmed by the people. He receives tribute from all Judah. By this Judah joyfully acknowledges that a king reigns who wants the right things for them. Thus he has great riches and honor.
Jehoshaphat may conclude from all this that God will bless him if he continues in this way. That he “took courage” (Darby Translation) in the ways of the LORD is a beautiful expression of his gratitude to Him (2 Chronicles 17:6). His taking courage is not only an intention, but is also reflected in his actions. He proves his faithfulness by removing “the high places and the Asherim from Judah”.
2 Chronicles 33:20
Introduction
Jehoshaphat – he reigns from 870-845 BC – is a king who on the one hand is faithful to the LORD and on the other hand is connected to the wicked Ahab and his family. In the first part of his history there is still a clear distinction between Jehoshaphat and Ahab. After his connection with Ahab it appears that he has more to fear from Ahab as a friend than as an enemy.
It also happens in the Christian’s life that, at the beginning of his being a Christian, he arms himself well against his dealings with the evil in which he has lived, but that he later becomes careless in it.
The Faithfulness of Jehoshaphat
Jehoshaphat succeeds his father Asa as king (2 Chronicles 17:1). He is one of the God-fearing kings of Judah. In this chapter we read about his faithfulness to the LORD and about his dedication to the people of the LORD. He starts well. He has a powerful influence not only on Judah, over which he is king, but also on Israel, over which Ahab rules. In Judah he lays armies and garrisons in all the fortified cities (2 Chronicles 17:2). He does the same in the cities in Ephraim that his father Asa has conquered. Here Jehoshaphat is not yet connected to Ahab by family ties.
In the beginning Jehoshaphat walks in “his father David’s earlier days” (cf. 1 Kings 15:3; 11; 2 Kings 14:3; 2 Kings 16:2; 2 Kings 18:3), to which it is related that he does not seek the Baals (2 Chronicles 17:3). One excludes the other. In the next verse the same is said, but by other examples (2 Chronicles 17:4). In contrast to not seeking the Baals (2 Chronicles 17:3) he seeks “the God of his father” and that he “followed His commandments”. This is linked to the fact that he “did not act as Israel did”.
Jehoshaphat has two fathers, his: “his father Asa” (2 Chronicles 17:2) and “his father David” (2 Chronicles 17:3). With his father Asa he has seen what trust in daily life means. Going in the earlier ways of his father David shows that he remains faithful to what this man of God once instituted for the temple service. He remains on the old paths and does not seek renewal as if the old were no longer good. This mindset the LORD blesses. He confirms the kingship of Jehoshaphat (2 Chronicles 17:5). Jehoshaphat is also confirmed by the people. He receives tribute from all Judah. By this Judah joyfully acknowledges that a king reigns who wants the right things for them. Thus he has great riches and honor.
Jehoshaphat may conclude from all this that God will bless him if he continues in this way. That he “took courage” (Darby Translation) in the ways of the LORD is a beautiful expression of his gratitude to Him (2 Chronicles 17:6). His taking courage is not only an intention, but is also reflected in his actions. He proves his faithfulness by removing “the high places and the Asherim from Judah”.
2 Chronicles 33:21
Introduction
Jehoshaphat – he reigns from 870-845 BC – is a king who on the one hand is faithful to the LORD and on the other hand is connected to the wicked Ahab and his family. In the first part of his history there is still a clear distinction between Jehoshaphat and Ahab. After his connection with Ahab it appears that he has more to fear from Ahab as a friend than as an enemy.
It also happens in the Christian’s life that, at the beginning of his being a Christian, he arms himself well against his dealings with the evil in which he has lived, but that he later becomes careless in it.
The Faithfulness of Jehoshaphat
Jehoshaphat succeeds his father Asa as king (2 Chronicles 17:1). He is one of the God-fearing kings of Judah. In this chapter we read about his faithfulness to the LORD and about his dedication to the people of the LORD. He starts well. He has a powerful influence not only on Judah, over which he is king, but also on Israel, over which Ahab rules. In Judah he lays armies and garrisons in all the fortified cities (2 Chronicles 17:2). He does the same in the cities in Ephraim that his father Asa has conquered. Here Jehoshaphat is not yet connected to Ahab by family ties.
In the beginning Jehoshaphat walks in “his father David’s earlier days” (cf. 1 Kings 15:3; 11; 2 Kings 14:3; 2 Kings 16:2; 2 Kings 18:3), to which it is related that he does not seek the Baals (2 Chronicles 17:3). One excludes the other. In the next verse the same is said, but by other examples (2 Chronicles 17:4). In contrast to not seeking the Baals (2 Chronicles 17:3) he seeks “the God of his father” and that he “followed His commandments”. This is linked to the fact that he “did not act as Israel did”.
Jehoshaphat has two fathers, his: “his father Asa” (2 Chronicles 17:2) and “his father David” (2 Chronicles 17:3). With his father Asa he has seen what trust in daily life means. Going in the earlier ways of his father David shows that he remains faithful to what this man of God once instituted for the temple service. He remains on the old paths and does not seek renewal as if the old were no longer good. This mindset the LORD blesses. He confirms the kingship of Jehoshaphat (2 Chronicles 17:5). Jehoshaphat is also confirmed by the people. He receives tribute from all Judah. By this Judah joyfully acknowledges that a king reigns who wants the right things for them. Thus he has great riches and honor.
Jehoshaphat may conclude from all this that God will bless him if he continues in this way. That he “took courage” (Darby Translation) in the ways of the LORD is a beautiful expression of his gratitude to Him (2 Chronicles 17:6). His taking courage is not only an intention, but is also reflected in his actions. He proves his faithfulness by removing “the high places and the Asherim from Judah”.
2 Chronicles 33:22
Teaching of the Law and Fortifications
Not only does Jehoshaphat remove the idolatrous heights, but he confirms the people in the Word of God, the only guarantee to remain free from idolatry (2 Chronicles 17:7). He lets this service be done by the Levites and priests (2 Chronicles 17:8; Deuteronomy 33:10a). He gives them, as it were, the instruction: “Preach the Word” (2 Timothy 4:2). They must teach God’s Word in “all cities”, so without exception (2 Chronicles 17:9).
The Levites teach the people the book of the law of the LORD on the spot and explain it. All hear the Word of God, again or for the first time. The teaching is not so much to correct the people because there are wrong practices, but to strengthen the good, to build up the faith. Its effect is visible not only with the people themselves, but also with the nations around them (2 Chronicles 17:10; Genesis 35:5; Joshua 2:11; Joshua 5:1; Acts 2:42-43; Acts 5:11).
Then surrounding peoples bring tribute to Jehoshaphat. The Philistines come from the west with gifts and silver and the Arabs come from the south with flocks (2 Chronicles 17:11). It is a picture of what will happen in the thousand years kingdom of peace when the Lord Jesus reigns and all nations come to worship Him (Zechariah 14:16).
Because of everything that is brought to Jehoshaphat, he gets more and more prestige (2 Chronicles 17:12). He handles his gifts and money well. His prosperity does not make him lazy and careless, but diligent. In the cities of Judah he is working hard (2 Chronicles 17:12-13). Possibly there is a lot of weakening there that needs to be strengthened, which he does by building fortresses and store cities. He makes Jerusalem an army base. He is working with a view to the future. He thinks about possible enemies and about the need that can arise and makes preparations with that in mind.
We too must use times of spiritual prosperity to strengthen our faith life and build up stocks of knowledge of the Word of God. We will need it at times when we have to fight for our faith, or when other circumstances prevent us from doing so.
A people with strong spiritual leaders and founded on the Word of God is a strong people. That’s the effect of listening to the Word. Maybe one is not aware of this effect, but it is perceived by others. Being founded on the Word of God is the best protection. This is still the way it works today. Spiritual power through the proclamation of the Word has great consequences. Others will also begin to dedicate themselves. The Word gives power.
2 Chronicles 33:23
Teaching of the Law and Fortifications
Not only does Jehoshaphat remove the idolatrous heights, but he confirms the people in the Word of God, the only guarantee to remain free from idolatry (2 Chronicles 17:7). He lets this service be done by the Levites and priests (2 Chronicles 17:8; Deuteronomy 33:10a). He gives them, as it were, the instruction: “Preach the Word” (2 Timothy 4:2). They must teach God’s Word in “all cities”, so without exception (2 Chronicles 17:9).
The Levites teach the people the book of the law of the LORD on the spot and explain it. All hear the Word of God, again or for the first time. The teaching is not so much to correct the people because there are wrong practices, but to strengthen the good, to build up the faith. Its effect is visible not only with the people themselves, but also with the nations around them (2 Chronicles 17:10; Genesis 35:5; Joshua 2:11; Joshua 5:1; Acts 2:42-43; Acts 5:11).
Then surrounding peoples bring tribute to Jehoshaphat. The Philistines come from the west with gifts and silver and the Arabs come from the south with flocks (2 Chronicles 17:11). It is a picture of what will happen in the thousand years kingdom of peace when the Lord Jesus reigns and all nations come to worship Him (Zechariah 14:16).
Because of everything that is brought to Jehoshaphat, he gets more and more prestige (2 Chronicles 17:12). He handles his gifts and money well. His prosperity does not make him lazy and careless, but diligent. In the cities of Judah he is working hard (2 Chronicles 17:12-13). Possibly there is a lot of weakening there that needs to be strengthened, which he does by building fortresses and store cities. He makes Jerusalem an army base. He is working with a view to the future. He thinks about possible enemies and about the need that can arise and makes preparations with that in mind.
We too must use times of spiritual prosperity to strengthen our faith life and build up stocks of knowledge of the Word of God. We will need it at times when we have to fight for our faith, or when other circumstances prevent us from doing so.
A people with strong spiritual leaders and founded on the Word of God is a strong people. That’s the effect of listening to the Word. Maybe one is not aware of this effect, but it is perceived by others. Being founded on the Word of God is the best protection. This is still the way it works today. Spiritual power through the proclamation of the Word has great consequences. Others will also begin to dedicate themselves. The Word gives power.
2 Chronicles 33:24
Teaching of the Law and Fortifications
Not only does Jehoshaphat remove the idolatrous heights, but he confirms the people in the Word of God, the only guarantee to remain free from idolatry (2 Chronicles 17:7). He lets this service be done by the Levites and priests (2 Chronicles 17:8; Deuteronomy 33:10a). He gives them, as it were, the instruction: “Preach the Word” (2 Timothy 4:2). They must teach God’s Word in “all cities”, so without exception (2 Chronicles 17:9).
The Levites teach the people the book of the law of the LORD on the spot and explain it. All hear the Word of God, again or for the first time. The teaching is not so much to correct the people because there are wrong practices, but to strengthen the good, to build up the faith. Its effect is visible not only with the people themselves, but also with the nations around them (2 Chronicles 17:10; Genesis 35:5; Joshua 2:11; Joshua 5:1; Acts 2:42-43; Acts 5:11).
Then surrounding peoples bring tribute to Jehoshaphat. The Philistines come from the west with gifts and silver and the Arabs come from the south with flocks (2 Chronicles 17:11). It is a picture of what will happen in the thousand years kingdom of peace when the Lord Jesus reigns and all nations come to worship Him (Zechariah 14:16).
Because of everything that is brought to Jehoshaphat, he gets more and more prestige (2 Chronicles 17:12). He handles his gifts and money well. His prosperity does not make him lazy and careless, but diligent. In the cities of Judah he is working hard (2 Chronicles 17:12-13). Possibly there is a lot of weakening there that needs to be strengthened, which he does by building fortresses and store cities. He makes Jerusalem an army base. He is working with a view to the future. He thinks about possible enemies and about the need that can arise and makes preparations with that in mind.
We too must use times of spiritual prosperity to strengthen our faith life and build up stocks of knowledge of the Word of God. We will need it at times when we have to fight for our faith, or when other circumstances prevent us from doing so.
A people with strong spiritual leaders and founded on the Word of God is a strong people. That’s the effect of listening to the Word. Maybe one is not aware of this effect, but it is perceived by others. Being founded on the Word of God is the best protection. This is still the way it works today. Spiritual power through the proclamation of the Word has great consequences. Others will also begin to dedicate themselves. The Word gives power.
2 Chronicles 33:25
Teaching of the Law and Fortifications
Not only does Jehoshaphat remove the idolatrous heights, but he confirms the people in the Word of God, the only guarantee to remain free from idolatry (2 Chronicles 17:7). He lets this service be done by the Levites and priests (2 Chronicles 17:8; Deuteronomy 33:10a). He gives them, as it were, the instruction: “Preach the Word” (2 Timothy 4:2). They must teach God’s Word in “all cities”, so without exception (2 Chronicles 17:9).
The Levites teach the people the book of the law of the LORD on the spot and explain it. All hear the Word of God, again or for the first time. The teaching is not so much to correct the people because there are wrong practices, but to strengthen the good, to build up the faith. Its effect is visible not only with the people themselves, but also with the nations around them (2 Chronicles 17:10; Genesis 35:5; Joshua 2:11; Joshua 5:1; Acts 2:42-43; Acts 5:11).
Then surrounding peoples bring tribute to Jehoshaphat. The Philistines come from the west with gifts and silver and the Arabs come from the south with flocks (2 Chronicles 17:11). It is a picture of what will happen in the thousand years kingdom of peace when the Lord Jesus reigns and all nations come to worship Him (Zechariah 14:16).
Because of everything that is brought to Jehoshaphat, he gets more and more prestige (2 Chronicles 17:12). He handles his gifts and money well. His prosperity does not make him lazy and careless, but diligent. In the cities of Judah he is working hard (2 Chronicles 17:12-13). Possibly there is a lot of weakening there that needs to be strengthened, which he does by building fortresses and store cities. He makes Jerusalem an army base. He is working with a view to the future. He thinks about possible enemies and about the need that can arise and makes preparations with that in mind.
We too must use times of spiritual prosperity to strengthen our faith life and build up stocks of knowledge of the Word of God. We will need it at times when we have to fight for our faith, or when other circumstances prevent us from doing so.
A people with strong spiritual leaders and founded on the Word of God is a strong people. That’s the effect of listening to the Word. Maybe one is not aware of this effect, but it is perceived by others. Being founded on the Word of God is the best protection. This is still the way it works today. Spiritual power through the proclamation of the Word has great consequences. Others will also begin to dedicate themselves. The Word gives power.