2 Crônicas 14
David Guzik · Citado em PreceptAustin
2 Crônicas 14
Guzik - These state-sanctioned homosexual idol-temple prostitutes were introduced into Judah during the reign of Rehoboam (1 Kings 14:24). Asa’s father Abijam didn’t remove these perversions and idols, but King Asa did. 1 Kings 15 also tells us that he removed Maachah his grandmother from being queen mother, because she had made an obscene image of Asherah. This demonstrated the thoroughness of Asa’s reforms. He was able to act righteously even when his family was wrong, in particular his own grandmother (called Michaiah in 2 Chronicles 13:2). “It is in a man’s own family circle that his faithfulness is put fairly to the test.” (Knapp) 2 Chronicles 15:17 But the high places were not removed from Israel; nevertheless Asa's heart was blameless all his days. 2 Chronicles 34:4 (JOSIAH'S REIGN) They tore down the altars of the Baals in his presence, and the incense altars (chamman) that were high above them he chopped down; also the Asherim, the carved images and the molten images he broke in pieces and ground to powder and scattered it on the graves of those who had sacrificed to them. He also removed the high places (bamah) and the incense altars (chamman) from all the cities of Judah. And the kingdom was undisturbed (shaqat; Lxx - eireneuo = live in peace) under him - Incense altars in the Septuagint is rendered "the altars and the idols," so clearly these altars relate to idolatry. The KJV rendered chamman as images but from archaeology we now know they were actually incense altars (chamman) (See William F. Albright, Archaeology and the Religion of Israel, pp. 215, 216) Iain Duguid has a good explanation for the statement "the high places were not taken away" in 1Ki 15:14 and the statement in the present passage that Asa "removed the high places" - The removal of the “high places” appears to contradict 1 Kings 15:14, but the Chronicler notes that the removal was from “all the cities of Judah” (2Ch 14:5) but not “out of Israel” (2Ch 15:17). (Bold added) (For more discussion of different statements regarding high places see commentary on 2Ki 15:14) Frederick Mabie: In addition to Asa’s efforts to facilitate Godwardness and adherence to divine truth (orthodoxy) summarized in v.4, Asa takes specific steps to remove places associated with syncretism (heterodoxy). The result of these efforts in covenantal obedience is God-given peace and stability within the southern kingdom. (The Expositor’s Bible Commentary Revised Edition) High places (01116) bamah Six activities seem to be related to high places -- burning of incense, sacrificing, eating of sacrificial meals, praying, prostitution, child sacrifice (cf. bama in the valley, Je 7:31). The first use in Lev 26:30 is God's declaration to Israel "I will destroy your high places." In Dt 32:13 speaking of Jacob (Israel) He declared "He made him ride on the high places of the earth," so clearly some uses of bamah are not negative. In a similar use God says Israel "you will tread upon their (Israel's enemies') high places." Another positive use is Psalm 18:33 where David declared Jehovah "makes my feet like hinds' feet, And sets me upon my high places." (cp Hab 3:19 - NET Note = David "compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.", cp Isa 58:14) We see he effect of Israel's high places on Jehovah in Ps 78:58 = "For they provoked Him with their high places and aroused His jealousy with their graven images." A sad phrase that is repeated again and again (speaking of Israel) is "the high places were not taken away" (1Ki 15:14, 2Chr 15:17 = King Asa but notice he did remove some of them - 2Chr 14:3, 5, 1Ki 22:43, 2Chr 20:33 = King Jehoshaphat, 2Ki 12:3 = King Jehoash, 2Ki 14:4 = King Amaziah, 2Ki 15:4 = King Azariah, 2Ki 15:35 = King Jotham son of Uzziah and look what his son did in 2Ki 16:1-4!, 2Chr 20:33). In many of these passages the context was of a king doing "spiritual house cleaning" so to speak and yet still failing to remove the high places. Isn't sin that way? We confess one or two sins but we have a little pet sin (better a "venomous viper") that we just don't have the heart to kill! God grant us spiritual eyes and hearts to learn from Israel's mistakes. Amen! Some kings like Hezekiah (1Ki 18:4, 2Chr 31:1, Isa 36:7) and Josiah (2Ki 23:4,8, 13, 15, 19-20, 2Chr 34:3 cp prophecy about Josiah 300 years earlier = 1Ki 13:2) did destroy the high places, but in Hezekiah's case his own son Manasseh rebuilt them (2Ki 21:1-2, 3, 2Chr 33:3) and in Josiah's case the people rebuilt them! We see the spiritual effect of high places on the people when King Jehoram (2Chr 21:5-10) "made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to play the harlot and led Judah astray." (2Chr 21:11) One of the most incredible (and saddest) verses in the OT (in my opinion) is "Then Solomon built a high place for Chemosh the detestable idol of Moab, on the mountain which is east of Jerusalem, and for Molech the detestable idol of the sons of Ammon." (1Ki 11:7, cp 1Ki 3:3 = Solomon had "half a heart" for God!) This was too much for Jehovah and He declared that the 12 tribes would be split as a result of Solomon's sin! Sin is costly. You may think you are getting away with it, but you are not! You may think you are the wisest man in the world (like Solomon) but you are really the most foolish (as Solomon was)! There was one high place that was not idolatrous (at least not at the outset) - "Then Solomon, and all the assembly with him, went to the high place which was at Gibeon; for God's tent of meeting was there, which Moses the servant of the LORD had made in the wilderness." (2Chr 1:3, cp 1Chr 16:39-40, 21:29). Incense altars (02553)(chamman) root refers to physical heat, i.e. warmth produced, by the sun, the human body, clothing, and an oven and is sometimes translated as a sun pillar because it was a pillar used in idolatrous worship of the solar deities. This noun represents small (2 Chron. 34:4) cultic objects used in pagan worship and is paralleled to ʾashērîm (Isaiah 17:8). Nabatean and Palmyra inscriptions substantiate the proffered identification. Gilbrant adds "Derived from the verb chāman, "to be hot," this masculine noun, refers to an "incense altar." It is often associated with the god Baal in Phoenician inscriptions. One Aramaic inscription reads, "this statue of the sun and this altar they made and consecrated to the sun" (Gesenius, 287f). Several of the biblical passages use chammān along with Asherah (Hebrew term for Astarte, the Phoenician goddess of fertility, the consort of Baal). This term's rendering in the Targumim and Peshitta (Syrian) varies considerably indicating difficulty in ascertaining its meaning. The Septuagint translates the noun variously "the wooden things" (Lev. 26:30), "images" (2 Chr. 34:4, 7; Ezek. 6:6), "elevated spots" (Ezek. 6:6) and "sacrificial altars" (cf. Nabatean and Palmyrene cognates; Ezek. 6:4). Chammān is often translated "sun pillar." According to 2 Chr. 34:4, it stood on (or above) the altar of Baal. It is conjectured that both "pillar" and "altar" are appropriate. The first describes the object and deity associated with it, the second its function as an altar (TDOT 4:475f). The solar cult incorporated the symbols of Baal and Astarte. King Josiah put an end to this cult (2 Ki. 23:1-25). Chamman - 8v - incense altars(7), incense stands(1). Lev. 26:30; 2 Chr. 14:5; 2 Chr. 34:4; 2 Chr. 34:7; Isa. 17:8; Isa. 27:9; Ezek. 6:4; Ezek. 6:6 QUESTION - What is the significance of high places in the Bible? ANSWER - High places, very simply, were places of worship on elevated pieces of ground. High places were originally dedicated to idol worship (Numbers 33:52; Leviticus 26:30), especially among the Moabites (Isaiah 16:12). These shrines often included an altar and a sacred object such as a stone pillar or wooden pole in various shapes identified with the object of worship (animals, constellations, goddesses, and fertility deities). It seems that, at times, high places were set up in a spot that had been artificially elevated; 2 Kings 16:4 seems to differentiate the “high places” from the “hills.” The Israelites, forever turning away from God, practiced Molech worship and built high places for Baal (Jeremiah 32:35). Although Solomon built the temple of God in Jerusalem, he later established idolatrous high places for his foreign wives outside of Jerusalem and worshiped with them, causing him the loss of the kingdom (1 Kings 11:11). The people were still sacrificing at the pagan high places before the temple was built, and Solomon joined them. After the Lord appeared to him in a dream at Gibeon, the king returned to Jerusalem and sacrificed offerings; however, he continued to waver between the two places of worship. Not all high places were dedicated to idol worship. They played a major role in Israelite worship, and the earliest biblical mention of a site of worship, later called a “high place,” is found in Genesis 12:6–8 where Abram built altars to the Lord at Shechem and Hebron. Abraham built an altar in the region of Moriah and was willing to sacrifice his son there (Genesis 22:1–2). This site is traditionally believed to be the same high place where the temple of Jerusalem was built. Jacob set up a stone pillar to the Lord at Bethel (Genesis 28:18–19), and Moses met God on Mt. Sinai (Exodus 19:1–3). Joshua set up stone pillars after crossing the Jordan (Joshua 4:20) and considered this a high place of worship because the Israelites “came up from” the Jordan onto higher ground. The high places were visited regularly by the prophet Samuel (1 Samuel 7:16). High places as sites of Canaanite idol worship (Judges 3:19) extended into the period of Elijah (1 Kings 18:16–40). God would name only one high place where sacrifice was authorized, and that was the temple in Jerusalem (2 Chronicles 3:1). God commanded that all other high places be destroyed. King Josiah destroyed them in 2 Kings 22—23. GotQuestions.org 2 Chronicles 14:6 He built fortified cities in Judah, since the land was undisturbed, and there was no one at war with him during those years, because the LORD had given him rest. he built: 2Ch 8:2-6 11:5-12 the land: Judges 3:11,30 5:31 1Ki 5:4 1Ch 22:9 the Lord: 2Ch 15:15 Jos 23:1 Job 34:29 Ps 46:9 REST IS THE REWARD FROM THE LORD One could subtitle 2 Chr 14:6-7 as the "Blessings of Obedience." He built fortified cities in Judah, since the land was undisturbed (shaqat; Lxx - eireneuo = living in peace), and there was no one at war with him during those years, because the LORD had given him rest (nuach; katapauo - caused to rest) - A good descriptive definition of "undisturbed" is "no one at war." This is the third time in the first 6 verses that undisturbed (shaqat) is used to describe King Asa's kingdom (not to mention two more uses of "rest" in v6,7). In this verse the writer explains that because of the peaceful conditions, Asa was able to build fortified cities in Judah. Note that God does not denigrate Asa here for seeking to fortify his kingdom (see Ron Daniel). Later in his reign King Asa will rely on his own wisdom for defense, but here he is still relying on God. This balanced approach is described by Solomon in Psalm 127:1 where he writes "Unless the LORD guards the city, The watchman keeps awake in vain." There we see the Biblical pattern, trusting in God's sovereignty and taking personal responsibility. John
2 Crônicas 14
Guzik - The Chronicler includes this account, not previously recorded in 1 Kings, to encourage the people in his own day who had been allowed to rebuild the destroyed city of Jerusalem after its fall to the Babylonians. (ED: IN OTHER WORDS WHAT GUZIK IS ALLUDING TO IS THE FACT THAT CHRONICLES WAS WRITTEN AFTER THE RETURN FROM EXILE TO BABYLON TO ENCOURAGE THE PEOPLE TO SEEK GOD AND EXPERIENCE THE CORRESPONDING GOOD HAND OF THE LORD ON THEIR ENDEAVORS). Sought (searched)(01875) darash means to seek, to inquire of, to examine, to require, consult, ask. One of the most frequent uses of this word is in the expression "to inquire of God," which sometimes indicates a private seeking of God in prayer for direction (Ge 25:22), and often it refers to the contacting of a prophet who would be the instrument of God's revelation (1Sa 9:9; 1Ki 22:8). At other times this expression is found in connection with the use of the Urim and Thummim by the high priest as he sought to discover the will of God by the throwing of these sacred stones (Nu 27:21). We can get a good sense of one aspect of the meaning of darash when God says "You will seek (baqas; Lxx = ekzeteo intense seeking) Me and find Me when you search (darash; Lxx = zeteo) for Me with all your heart." (Jer. 29:13) What is the condition of seeking Yahweh and finding Him? It is seeking with one's whole heart! We see a similar nuance in Dt 4:29+ "But from there you will seek (baqas; Lxx = zeteo) the LORD your God, and you will find Him if you search (darash; Lxx = ekzeteo intense seeking) for Him with all your heart and all your soul." Prospered (6743)(tsalach) to prosper, succeed, be successful (Ge 24:21, 40). To be a successful person (Ge 39:2). means generally expresses the idea of a successful venture, as contrasted with failure and most of the OT passages show that the Source of the prosperity is God (see 2Ch 26:5). Of course to be sure sometimes the wicked seem to prosper (Jer 12:1). What the righteous person does will eventually prosper (Ps. 1:3); but the seeming prosperousness of the wicked will fail (Ps. 37:7). Although the wicked prosper temporarily, they will be destroyed as the righteous prosper eternally (Ps 37:7; Jer 5:28; Da 11:27). Concealed sins keep one from prospering (Prov. 28:13). God allows the Antichrist to prosper but only until a limit is reached (Da 11:36). Tsalach means is to effectively accomplish an intended goal and describe the success of a journey (Jdg. 18:5) a person like a thriving tree (Ps. 1:3), a lack of success of a man made weapons against God (Isa. 54:17), a linen belt (Jer. 13:7) and an uprooted tree (Ezek. 17:9). Tsalach emphasizes that God Alone grants true success, giving prosperity to those who obey His laws (Josh. 1:8; 1Ch 22:13; 2Ch 31:21; Ps. 1:3), to those who fervently seek Him (2Ch 26:5) and to those who pray for mercy and grace (Ge 24:21; Neh. 1:11; Ps. 118:25). The will of the Lord for mankind's salvation will succeed in the hand of the Suffering Servant (Isa. 53:10), and the word which proceeds from his mouth will not return empty; rather, all of God's purposes are accomplished in full (Isa 55:11 "succeeding"). TSALACH - 64V - advanced(1), give us success(1), made his successful(1), make his successful(1), make your prosperous(1), make your successful(1), prosper(16), prospered(7), prosperous(1), prospers(2), send prosperity(1), succeed(10), succeeding(1), successful(4), successfully completed(1), thrive(2), useful(1), victoriously(1), worthless*(2). Gen. 24:21; Gen. 24:40; Gen. 24:42; Gen. 24:56; Gen. 39:2; Gen. 39:3; Gen. 39:23; Num. 14:41; Deut. 28:29; Jos. 1:8; Jdg. 14:6; Jdg. 14:19; Jdg. 15:14; Jdg. 18:5; 1 Sam. 10:6; 1 Sam. 10:10; 1 Sam. 11:6; 1 Sam. 16:13; 1 Sam. 18:10; 2 Sam. 19:17; 1 Ki. 22:12; 1 Ki. 22:15; 1 Chr. 22:11; 1 Chr. 22:13; 1 Chr. 29:23; 2 Chr. 7:11; 2 Chr. 13:12; 2 Chr. 14:7; 2 Chr. 18:11; 2 Chr. 18:14; 2 Chr. 20:20; 2 Chr. 24:20; 2 Chr. 26:5; 2 Chr. 31:21; 2 Chr. 32:30; Neh. 1:11; Neh. 2:20; Ps. 1:3; Ps. 37:7; Ps. 45:4; Ps. 118:25; Prov. 28:13; Isa. 48:15; Isa. 53:10; Isa. 54:17; Isa. 55:11; Jer. 2:37; Jer. 5:28; Jer. 12:1; Jer. 13:7; Jer. 13:10; Jer. 22:30; Jer. 32:5; Ezek. 15:4; Ezek. 16:13; Ezek. 17:9; Ezek. 17:10; Ezek. 17:15; Dan. 8:12; Dan. 8:24; Dan. 8:25; Dan. 11:27; Dan. 11:36; Amos 5:6 Joshua 1:8 “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous (tsalach), and then you will have success. Nehemiah 2:20 So I answered them and said to them, “The God of heaven will give us success (tsalach); therefore we His servants will arise and build, but you have no portion, right or memorial in Jerusalem.” 2 Chronicles 14:8 Now Asa had an army of 300,000 from Judah, bearing large shields and spears, and 280,000 from Benjamin, bearing shields and wielding bows; all of them were valiant warriors. from Judah: 2Ch 11:1 13:3 17:14-19 25:5 ASA'S ARMY OF VALIANT MEN Now Asa had an army of 300,000 from Judah, bearing large shields (covering entire body) and spears, and 280,000 from Benjamin, bearing shields (NET = "small shields" = lighter shields) and wielding bows; all of them were valiant warriors - While is a relatively substantial army of well equipped valiant warriors, Asa would soon learn that the only number that counts in warfare in ONE. One God on his side would trump any number of enemy warriors. This is a relatively large number so some writers think it must have included the whole population capable of bearing arms. 2 Chronicles 14:9 Now Zerah the Ethiopian came out against them with an army of a million men and 300 chariots, and he came to Mareshah. Zerah: 2Ch 12:2,3 16:8 2Ki 19:9 Isa 8:9,10 Eze 30:5 Rev 16:14 Mareshah: Jos 15:44 Mic 1:15 Zerah Attacks Judah ESV Study Bible KING ASA'S FORCES GREATLY OUTNUMBERED Now - This is a "time sensitive" word which in the present context signals a shift in topics. We now see a shift from 10 years of peace to war. Zerah the Ethiopian (Hebrew = Kushi > NET = "Cushite") came out against them with an army of a million men and 300 chariots, and he came to Mareshah - Asa apparently has no chariots, and given that chariots were like modern day armed tanks, this was clearly the setting for a massacre of Asa' forces. This is the largest army recorded in Scripture (not counting the armies in the Revelation). While Asa's forces totalled 580,000, God providentially allowed a much larger force to come against Judah. This was not an accident but a divine "test" for King Asa. Compare Asa's father Abijah's army was about 400,000 against Jeroboam's 800,000 men (2Ch 13:3+) Recall that a former southerly invasion by Shishak of Egypt occurred in the reign of Asa's grandfather (2Ch 12:1-12) which ended in defeat for Rehoboam. Rehoboam's defeat was because of his sin in the sight of the LORD, while Asa's victory over another southerly invasion was because of his trust in the LORD. Josephus, Antiq. 8.11.1., says there were 900,000 footmen, 100,000 horsemen and 300 chariots. Some writers say such a number is virtually impossible, but I think it is accurate and is also the number in the Greek Septuagint. God wanted to make sure the odds were so incredibly stacked against Asa that only God Himself could bring about a miraculous victory. Ron Daniel - 14:8-10 War With Ethiopia - Sure enough, war was coming. In this case, it came from Zerah the Ethiopian, with an army more than three times the size of King Asa's. The battle lines were drawn in the valley of Zephathah at Mareshah. For you geography buffs, this is a valley about 20 miles southwest of Jerusalem. King Asa was hopelessly outnumbered. A million-man army had come up from the African Continent, and was just miles from his capital city. What would he do? Easton's Bible Dictionary - ZERAH—sunrise. (1.) An “Ethiopian,” probably Osorkon II., the successor of Shishak on the throne of Egypt. With an enormous army, the largest we read of in Scripture, he invaded the kingdom of Judah in the days of Asa (2 Chr. 14:9–15). He reached Zephathah, and there encountered the army of Asa. This is the only instance “in all the annals of Judah of a victorious encounter in the field with a first-class heathen power in full force.” The Egyptian host was utterly routed, and the Hebrews gathered “exceeding much spoil.” Three hundred years elapsed before another Egyptian army, that of Necho (B.C. 609), came up against Jerusalem. (SEE ISBE ARTICLE ON ZERAH THE ETHIOPIAN) Norman Geisler - 2 CHRONICLES 14:9—How can this verse make reference to Zerah the Ethiopian, when there are no historical records of such a person? PROBLEM: When Asa was king in Judah, he was confronted by Zerah the Ethiopian who marshalled an army of 1 million men. However, there are no historical records of such a person. Is this an error? SOLUTION: This is not an error. It is true that until now no extra-biblical records of Zerah the Ethiopian have been found. However, simply because extra-biblical records of Zerah have not been discovered does not mean the biblical record is in error. To doubt the historical accuracy of the Bible on the basis of the silence of extra-biblical sources is to engage in faulty reasoning. Through the years, critics have doubted the existence of many historical figures of the Bible, only to be refuted by additional historical and archaeological discoveries (e.g., the existence of the Hittites and of Sodom and Gomorrah). (When Critics Ask) 2 Chronicles 14:10 So Asa went out to meet him, and they drew up in battle formation in the valley of Zephathah at Mareshah. Zephathah: Jos 19:4 Judges 1:17 Related Passages: 2 Chronicles 11:6; 8+ Thus he (REHOBOAM) built Bethlehem, Etam, Tekoa....8 Gath, Mareshah, Ziph, ASA ARRAYS FOR BATTLE So Asa went out to meet him - Asa did not have any choice, because Mareshah (see map below) was only about 25 miles southwest of Jerusalem and was only a few hours away by horseback or chariot. He is meeting the largest army recorded in the Old Testament! And they drew up in battle formation in the valley of Zephathah at Mareshah - This valley marks the entrance into the hills and is about halfway between Gaza and Jerusalem. Mareshah had been fortified by King Rehoboam in anticipation of an attack from the south (2Ch 11:8+). Guzik makes an excellent point - Asa could know that God’s power was not limited because the army of Judah was smaller by what God did for Judah under the reign of Abijah, his father (2 Chronicles 13:3+). Bob Utley makes a good point for those who are Bible skeptics - "valley of Zephathah at Mareshah" These are very specific locations which show the historicity of the account. (OLD TESTAMENT HISTORIOGRAPHY COMPARED WITH CONTEMPORARY NEAR EASTERN CULTURES) 2 Chronicles 14:11 Then Asa called to the LORD his God and said, “LORD, there is no one besides You to help in the battle between the powerful and those who have no strength; so help us, O LORD our God, for we trust in You, and in Your name have come against this multitude. O LORD, You are our God; let not man prevail against You.” KJV 2 Chronicles 14:11 And Asa cried unto the LORD his God, and said, LORD, it is nothing with thee to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on thee, and in thy name we go against this multitude. O LORD, thou art our God; let not man prevail against thee. BGT 2 Chronicles 14:10 καὶ ἐβόησεν Ασα πρὸς κύριον θεὸν αὐτοῦ καὶ εἶπεν κύριε οὐκ ἀδυνατεῖ παρὰ σοὶ σῴζειν ἐν πολλοῖς καὶ ἐν ὀλίγοις κατίσχυσον ἡμᾶς κύριε ὁ θεὸς ἡμῶν ὅτι ἐπὶ σοὶ πεποίθαμεν καὶ ἐπὶ τῷ ὀνόματί σου ἤλθαμεν ἐπὶ τὸ πλῆθος τὸ πολὺ τοῦτο κύριε ὁ θεὸς ἡμῶν μὴ κατισχυσάτω πρὸς σὲ ἄνθρωπος LXE 2 Chronicles 14:11 And Asa cried to the Lord his God, and said, O Lord, it is not impossible with thee to save by many or by few: strengthen us, O Lord our God; for we trust in thee, and in thy name have we come against this great multitude. O Lord our God, let not man prevail against thee. NET 2 Chronicles 14:11 Asa prayed to the LORD his God: "O LORD, there is no one but you who can help the weak when they are vastly outnumbered. Help us, O LORD our God, for we rely on you and have marched on your behalf against this huge army. O LORD our God, don't let men prevail against you!" CSB 2 Chronicles 14:11 Then Asa cried out to the LORD his God: "LORD, there is no one besides You to help the mighty and those without strength. Help us, LORD our God, for we depend on You, and in Your name we have come against this large army. Yahweh, You are our God. Do not let a mere mortal hinder You." ESV 2 Chronicles 14:11 And Asa cried to the LORD his God, "O LORD, there is none like you to help, between the mighty and the weak. Help us, O LORD our God, for we rely on you, and in your name we have come against this multitude. O LORD, you are our God; let not man prevail against you." NIV 2 Chronicles 14:11 Then Asa called to the LORD his God and said, "LORD, there is no one like you to help the powerless against the mighty. Help us, O LORD our God, for we rely on you, and in your name we have come against this vast army. O LORD, you are our God; do not let man prevail against you." NLT 2 Chronicles 14:11 Then Asa cried out to the LORD his God, "O LORD, no one but you can help the powerless against the mighty! Help us, O LORD our God, for we trust in you alone. It is in your name that we have come against this vast horde. O LORD, you are our God; do not let mere men prevail against you!" NRS 2 Chronicles 14:11 Asa cried to the LORD his God, "O LORD, there is no difference for you between helping the mighty and the weak. Help us, O LORD our God, for we rely on you, and in your name we have come against this multitude. O LORD, you are our God; let no mortal prevail against you." NJB 2 Chronicles 14:10 Asa then called on Yahweh his God and said, 'Yahweh, numbers and strength make no difference to you when you give your help. Help us, Yahweh our God, for, relying on you, we are confronting this horde in your name. Yahweh, you are our God. Human strength cannot prevail against you!' NAB 2 Chronicles 14:10 Asa called upon the LORD, his God, praying: "O LORD, there is none like you to help the powerless against the strong. Help us, O LORD, our God, for we rely on you, and in your name we have come against this multitude. You are the LORD, our God; let no man prevail against you." YLT 2 Chronicles 14:11 And Asa calleth unto Jehovah his God, and saith, 'Jehovah! it is nothing with Thee to help, between the mighty and those who have no power; help us, O Jehovah, our God, for on Thee we have leant, and in Thy name we have come against this multitude; O Jehovah, our God thou art; let him not prevail with Thee -- mortal man! called to: 2Ch 13:14 18:31 32:20 Ex 14:10 1Ch 5:20 Ps 18:6 22:5 34:6 50:15 Ps 91:15 120:1 Ac 2:21 there is no one besides You: Lev 26:8 De 32:30 Judges 7:7 1Sa 14:6 1Ki 20:27-30 Am 5:9 2Co 12:9,10 them that: 2Ch 20:12 De 32:36 Isa 40:29-31 rest on thee: 2Ch 32:8 1Sa 17:35,36 Ps 37:5 Pr 18:10 Isa 26:3,4 41:10-14 Joh 14:1,27 Ro 8:31 name: 2Ch 13:12,18 1Sa 17:45,46 Ps 20:5,7 Isa 26:13 Ac 3:16 man: De 32:27 Jos 7:8,9 1Sa 2:9 Ps 9:19 79:9,10 Isa 2:22 Jer 1:19 Zec 2:8 Mt 16:18 Ac 9:4 Related Passage: 1 Samuel 14:6 Then Jonathan said to the young man who was carrying his armor, “Come and let us cross over to the garrison of these uncircumcised; perhaps the LORD will work for us, for the LORD is not restrained to save by many or by few.” 2 Chronicles 13:3, 13-15+ (ABIJAH CRIED FOR HELP) Abijah began the battle with an army of valiant warriors, 400,000 chosen men, while Jeroboam drew up in battle formation against him with 800,000 chosen men who were valiant warriors..... 13 But Jeroboam had set an ambush to come from the rear, so that Israel was in front of Judah and the ambush was behind them. 14 When Judah turned around, behold, they were attacked both front and rear; so they cried to the LORD, and the priests blew the trumpets. 15 Then the men of Judah raised a war cry, and when the men of Judah raised the war cry, then it was that God routed Jeroboam and all Israel before Abijah and Judah. 2 Chronicles 6:34-35+ (ASA MAY HAVE BEEN AWARE OF SOLOMON'S PRAYER) “When Your people go out to battle against their enemies, by whatever way You shall send them, and they pray to You toward this city which You have chosen and the house which I have built for Your name, 35 then hear from heaven their prayer and their supplication, and maintain their cause. ASA'S PRAYER OF GREAT FAITH Then - Oh what a critical time phrase we all do well to hear and heed. When the battle rages around us, on what do we rely? Watch King Asa's exemplary pattern we all to well to imitate! It is notable that about 13 years earlier (an approximation), King Abijah of Judah had been ambushed by Jeroboam and faced annihilation, but cried out to God for help (see Scriptures above) Surely Asa, Abijah's son (2Ch 14:1), had some memory of this great deliverance by Jehovah. He also may have been aware of Solomon's great prayer (2Ch 6:34-35+) and in some sense Asa's cry for help and God's answer was a fulfillment of Solomon's prayer. We do not know exactly when the battle in the Zephathah Valley occurred but it would have been some time after the 10 years of peace "for there was no war with him during those years, because the LORD had given him rest." (2Ch 14:6) Asa called to the LORD his God and said, “LORD, there is no one besides You to help in the battle between the powerful and those who have no strength - This is great theology, which by the way shows that theology is practical! Like father, like son. This is the one good thing that King Asa "inherited" from his father. One wonders if Asa recalled (kings were supposed to write copy of this law and read it all the days of his life = Dt 17:18-19+) the rhetorical question of Genesis 18:14+ "Is anything too difficult for the LORD?" In any case Asa clearly believed God's power to win the victory which reminds us of Jesus' words in Mark 9:23+ "And Jesus said to him, “ ‘If You can?’ All things are possible to him who believes.”" THOUGHT - What promises of God are you finding it difficult to believe? Those who have no strength - Notice Asa's confession of Judah's inadequacy for this battle against Zerah. Does this not recall the great words from Paul in 2Cor 12:9-10+ when Jesus replied to his prayer request... “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong." God can do much with our little. So - Term of conclusion. Based on the character of Yahweh. And note Asa's important omission -- he did not base his appeal on the defensive preparations he had made in Judah (2Ch 14:6,7+), but instead relied wholly on the LORD for victory. Help us, O LORD our God - Asa does not waste words but appeals to God for help, acknowledging that Yahweh was their God. For - Term of explanation. What is Asa explaining? We trust in You, and in Your name have come against this multitude. O LORD, You are our God - Reliance on the LORD rather than on men was the key to Asa's victory (What a contrast with Asa's reliance in 2Ch 16:7-8+!) Asa explains he is calling for help because he believes Yahweh can help Judah. He further appeals on the basis of God's Name, which is tantamount to His character, His attributes. In other words In Your Name indicates that Asa is saying it is Your Name which is at stake in this battle. Asa's appeal to God centered on God's omnipotence and reputation. -- John MacArthur Let not man prevail against You - Asa is saying if we are defeated it is as if the enemy prevailed against God. Or to look at it another way, Asa is saying in effect this battle is the LORD's! He must win the battle. “Remind God of His entire responsibility.” -- F B Meyer Bob Utley's summary of Asa's prayer and faith affirmation. there is no one beside You to help for we (i.e., Judah) trust in You (BDB 1043, KB 1612; see note at 2 Chr. 13:18) we come against this multitude in Your name You are our God (i.e., covenant language) let not man prevail against You (i.e., an attack on Judah was an attack on YHWH) Andrew Hill: As in the report of Abijah’s war with Jeroboam (ch. 13), Yahweh-war motifs flavor this story: the overwhelming numbers of the enemy army (14:9; cf. 13:3), a pre-battle speech or prayer invoking God to be a warrior for Israel (14:11–12; cf. 13:5–11), Yahweh’s striking down the enemy for the king of Judah (14:12–13; cf. 13:15–16), and the fear of Yahweh falling on the enemy (14:13; cf. 13:16). The Chronicler includes this story of Judah’s victory over Zerah and the Cushites as evidence of the king’s faithfulness and reliance on God. Despite Asa’s defensive strategy and military resources (14:7–8), he acknowledges powerlessness before the foe and pleads for divine deliverance (14:11). McConville (BORROW I & II Chronicles) observes that events like this one are recorded in the Bible “precisely to encourage faith that can hold in the face of such (overwhelming) odds.” Allen (BORROW 1, 2 Chronicles) goes further, first by outlining the beautiful structure of Asa’s prayer, “beginning and ending with appeals to God and setting human faith in the middle, surrounded by the protective power of the covenant God,” and second by noting that “God’s help is triggered by prayer, prayer which admits to human helplessness and lays claim to God’s patronage.” Such prayer is exemplary, whether for the Chronicler’s time or our own (See 1 and 2 Chronicles - Page 14) J.A. Thompson: Asa’s prayer is appropriate for the occasion and in keeping with Solomon’s advice. The Lord is called upon as the one who could help the powerless against the mighty. The literal Hebrew reads, “It is not with you to help between the great and him that has no strength.” The meaning is that the strong as well as the weak need the Lord’s assistance to gain victory. In this situation the appeal is to the Lord to help the weak. Asa’s appeal was that as he relied on the Lord and in the Lord’s name had come against the vast army of the Cushites, so may the Lord not allow people to prevail against him (the Lord). This is the standard theological approach of the Chronicler. The war was a holy war, and the victory must have been assured when the Lord’s people relied on Him however small Israel’s forces may have been. Ron Daniel - 14:11-15 No One Besides You To Help. Asa knew that his only hope in this situation was the Lord. He cried out to God and put his trust in Him. It is examples like this that remind us to do the same when we are facing insurmountable odds. David told himself, Psa. 62:5-6 My soul, wait in silence for God only, for my hope is from Him. He only is my rock and my salvation, my stronghold; I shall not be shaken. And this is the promise we have from God when we are walking in His ways: Lev. 26:3 "If you walk in My statutes and keep My commandments so as to carry them out... Lev. 26:8 five of you will chase a hundred, and a hundred of you will chase ten thousand, and your enemies will fall before you by the sword." The unfaithful may be dropping like flies all around you, but if you stick close to the Lord, then you will be the one described in Psalm 91... Psa. 91:1 He who dwells in the shelter of the Most High will abide in the shadow of the Almighty Psa. 91:7 A thousand may fall at your side and ten thousand at your right hand, but it shall not approach you. As the Lord does for the faithful that cry out to Him, He delivered Judah from the Ethiopians, and gave them the complete victory. They actually chased them down to Gher-AWR, more than 25 miles away - in Philistine territory. Panic Or Pray? Help us, O Lord our God, for we rest on You, and in Your name we go against this multitude. —2 Chronicles 14:11 Today's Scripture: 2 Chronicles 14:1-11 An 85-year-old woman, all alone in a convent, got trapped inside an elevator for 4 nights and 3 days. Fortunately, she had a jar of water, some celery sticks, and a few cough drops. After she tried unsuccessfully to open the elevator doors and get a cell phone signal, she decided to turn to God in prayer. “It was either panic or pray,” she later told CNN. In her distress, she relied on God and waited till she was rescued. Asa was also faced with the options of panic or pray (2 Chron. 14). He was attacked by an Ethiopian army of a million men. But as he faced this huge fighting force, instead of relying on military strategy or cowering in dread, he turned to the Lord in urgent prayer. In a powerful and humble prayer, Asa confessed his total dependence on Him, asked for help, and appealed to the Lord to protect His own name: “Help us, O Lord our God, for we rest on You, and in Your name we go against this multitude” (v.11). The Lord responded to Asa’s prayer, and he won the victory over the Ethiopian army. In my distress, anxiety, and fear, Lord, teach me to rely on You and draw close to You. Then I know I’ll be able to stand strong in Your power and won’t be dependent on my own strength. Prayer is the bridge between panic and peace. A Brilliant Idea Help us, O Lord our God, for we rest on You. —2 Chronicles 14:11 Today's Scripture: 2 Chronicles 16:1-13 An ancient Indonesian fable tells of a turtle that could fly. He would hold on to a stick with his mouth as it was carried by geese. When the turtle heard the onlookers on the ground saying, “Aren’t those geese brilliant!” his pride was so hurt that he shouted, “It was my idea!” Of course he lost his grip. His pride became his downfall. For 41 years, Asa was a strong and humble king. He brought peace and prosperity to the kingdom of Judah. During the early years of Asa’s reign he prayed, “Lord, it is nothing for You to help, whether with many or with those who have no power; help us, O Lord our God, for we rest on You” (2 Chronicles 14:11). But toward the end of his reign, when the army of the northern kingdom of Israel confronted him, Asa sought help from the king of Syria instead of from God. Because of his foolishness, his rule weakened and his nation experienced wars. What went wrong? Proud of past achievements, Asa had forgotten to depend on the Lord, so the Lord was no longer showing “Himself strong” on Asa’s behalf (16:9). We must depend upon our God With deep humility, Lest pride should rob us of His strength And bring futility. —D. De Haan No one is stronger than the one who depends on God. Arnot on the phrase We rest on thee. The ship that is anchored is sensitive to every change of wind or tide, and ever turns sharply around to meet and resist the stream, from what direction soever it may flow. A ship is safest with her head to the sea and the tempest. In great storms the safety of all often depends on the skill with which the sailors can keep her head to the rolling breakers. Life and death have sometimes hung for a day and a night in the balance, whether the weary steersman could keep her head to the storm until the storm should cease. Even a single wave allowed to strike her on the broadside might send all to the bottom. But to keep the ship in the attitude of safety, there is no effort and no art equal to the anchor. As soon as the anchor feels the ground, the vessel that had been drifting broadside, is brought up, and turns to the waves a sharp prow that cleaves them in two and sends them harmless along the sides. Watch from a height any group of ships that may be lying in an open roadstead. At night when you retire they all point westward; in the morning they are all looking to the east. Each ship has infallibly felt the first veering of the wind or water, and instantly veered in the requisite direction, so that neither wind nor wave has ever been able to strike her on the broadside. Thereby hangs the safety of the ship. Ships not at anchor do not turn and face the foe. The ship that is left loose will be caught by a gust on her side, and easily thrown over. As with ships, so with souls. F B