SPOIL (4)
[p. 286] SPOIL (4)
2 Chronicles 14: 1 - 15; 2 Chronicles 15: 1 - 19
AFM I suppose we all know that the subject in hand for these readings is “Spoil” and that we have already been present for three readings on this subject, beginning with David’s spoil in 1 Samuel 30. That spoil was distributed amongst his sympathisers, who were in suffering with him during his rejection. And then at the second reading, we took up Abraham and referred to the spoils that he took in connection with the battle with the kings in Genesis 14, connecting the circumstance with Hebrews 7, where one-tenth of the spoils are recorded as being given to Melchisedec; emphasizing the greatness of the Son of God typically. We also considered the Israelites’ asking utensils of silver, gold, and clothing from the Egyptians, by which they spoiled them. This spoil was later used for the building of the tabernacle. And then the last time we were together, we read from Numbers 31, and considered the warfare with the Midianites, and the taking of much spoil from them, which was distributed amongst the people, and out of which God got His portion. All these thoughts we found most instructive and helpful with regard to this great subject in hand. It is proposed that this afternoon we take up the reign of Asa, as given in 2 Chronicles 14 to 16.
This reign of Asa is, I believe, the most encouraging and pointed of the kings in power at that time. There is no doubt that the reason why Asa reigned longer than Rehoboam or Abijah was because his piety was pleasing to God, doing what was “good and right in the sight of Jehovah his God”. When he began to reign, he exterminated idolatry in all its forms and customs, so as to clear [p. 287] the land of what was dishonouring to God. It would seem that idolatry had swept the land, for repeatedly a successive godly king was obliged to combat and root it out of the land. It was like a noxious weed that seemed to spring up as an easy crop and to work so destructively against God and His honour. So that this is the first and most commendable accomplishment in his reign. What marked Asa’s early reign was rest from war; peace generally was enjoyed, and the kingdom was established. Under these favourable conditions Asa built and fortified cities in Judah; it says of Judah, “they built and prospered”. He also had a very great army out of Judah and Benjamin, so from a military viewpoint everything looked to be prosperous and proof against attack. In all this, God was with Asa, helping and encouraging him, for he was greatly exposed to enemies, not only to the kings of Israel, but also to outside enemies. All were ready to attack him.
CAM This matter of dealing with idolatry is one of the first things we have to consider with regard to state.
AFM I think so. If we may use the children of Israel as examples, they were constantly overcome by idolatry in varied forms.
CAM Yes; it would seem that whatever is coming in later, the matter of riddance of idolatry is of vital importance at the outset. As Jacob starts to go up to the house of God, the disposing of idols must first receive his attention.
AFM Quite so: he had to bury them. The great opposite to that was in David, the man after God’s own heart, and Asa was said to be a son of David. He was more true to God in this feature than Solomon, Rehoboam, or Abijah had been. It says “Asa’s heart was perfect all his days”, 2 Chronicles 15: [p. 288] 17.
WR Such an one having soul history was pleasing in the sight of God, apart from what he was in the sight of man.
AFM Quite so; that is what Scripture cites about Asa; he was one who did things in the sight of God, and who proved to have God’s support so long as he kept with God.
ARS I suppose from the days of Solomon, the nation had been on the down grade. Solomon introduced idolatry, but this man was raised up of God to put it out. I suppose idolatry is anything that comes in between our souls and the Lord, no matter what it may be.
AFM Very true, and necessary for us to be reminded of in these days: because idolatry will spring up and intrude itself on every possible occasion and on every hand. The word of John in addressing all his family was: “Children, keep yourselves from idols”. It is remarkable that in 2 Chronicles 14 we see that Asa was in such an impregnable position as to be able to withstand any enemy. I do not think he expected to meet such an opponent as he did in Zerah, who was active in Egypt at this time. That is the next point of importance; in verse 9, Zerah the Ethiopian came out against him. We may be sure that as we seek to go on with God, and seek to encourage others to go on, there will be opposition. But this is extraordinary, in that he comes over against Asa with one million men.
JHE Earlier, although the land had rest, they built fortified cities. What would be the significance of that? “And he built fortified cities in Judah, for the land had rest, and he had no war in those years” (verse 6).
AFM Building was very important work on Asa’s part: he was on the look-out and so was [p. 289] prepared. I suppose in times of peace we should do as Asa did. We should not wait until war comes before we get ready for an attack, but be ready in view of it. The testimony is to march on in triumph. God is pleased to give ministry in view of building us up and strengthening us, so that we should be prepared for any emergency.
Ques So in construction work Asa said to Judah, “Let us build these cities, and surround them with walls and towers, gates and bars, while the land is yet before us” (verse 7). Would you not say that the construction of these cities in times of rest and peace, and those different features being built into the city and around it, would represent the results obtained from the removal of idolatry being established in the city; because principles being recovered are now established in a fortified way; so that the saints will not be defeated in the next battle?
AFM Yes; the cities were complete, like earlier cities of which we read in Scripture, where the walls, the gates, and the bars are all necessary to make it capable of resistance. And these were built in that way; they were proof to being overcome because of the thoroughness with which they were built and finished off. I suppose this should apply to ourselves today: we should be as those who are entire and wanting nothing — our readings and meetings for ministry and all that we are spiritually engaged in, in times of peace have that in view. We are to be morally fortified to withstand the enemy.
Ques What would the walls, the towers, the gates and bars represent?
AFM Well, I think a city thus built is in every way complete, because the wall might be good and strong, but there might be a weak point in a gate or a bar. A bar might be so weak in structure [p. 290] that the enemy might get through and effect an entrance; but no part was left defective or uncared for.
Ques It was said recently in an address, that our difficulties come oft-times through persons creeping in amongst us not having the Spirit. Would not the bars and the gates, operating properly, prevent that, and also the watchman on the watch being there is view of spying and bringing down the enemy?
AFM Quite so. We need to be “strong in the Lord, and in the might of his strength”, Ephesians 6: 10. That would enable us to be proof to all attacks, subjectively. One might have a great knowledge and ability in the things of God, but if the Spirit is not free with us and moving in us powerfully, we will be bound to meet with failure.
ANW The fortifications were to be around the cities. It says, “Let us build these cities, and surround them with walls and towers, gates and bars” (verse 7). That is a fine resolution. In speaking of doing what is good or right in the sight of Jehovah, it is not merely destruction of what is idolatrous, but constructive in what is to stand for God.
AFM The removal of idolatry would be more a negative work; whereas the city-building and fortifying is positive, to withstand the enemy.
Ques In the end of Revelation 21, that which maketh an abomination or a lie should not enter into the city, because the city which comes down from God represents the true idea of a city. It has walls and gates that are perfect; they will operate in accord with the will of God in that day, and we should antedate that time in our cities, [p. 291] should we not?
AFM I think so. Morally we should go out as ready and in a defensive attitude, too, to meet any attack against God and the truth; so that we do not witness to defeat, but to victory.
JHE It says in the last part of verse 7: “while the land is yet before us”. I suppose if we do not build and act for God we shall not prosper.
AFM Quite so. All of these soldiers out of Judah and Benjamin were well equipped. They were mighty men of valour, and able to resist all attacks.
JTJr Would you say that what came out in chapter 14 follows the judicial dealings of God with Jeroboam through Abijah?
AFM Yes. You refer to Abijah’s courage, and his faithful address to Jeroboam and all Israel on the top of mount Zemaraim?
JTJr Yes, in chapter 13 Abijah fought against Jeroboam and overcame him. At the end of that chapter we see that Jehovah smote him, and he died. In that way God dealt with that which lifted up its head against Him, and Abijah won a great victory and took cities from Jeroboam.
AFM Quite so. The way that Abijah relied upon God is encouraging. Judah also depended upon God, and God came in for them, and finally God took Jeroboam in hand Himself governmentally by removing him.
Rem The truth of what Abijah said in chapter 13, in speaking to Jeroboam and to all Israel, was verified and fulfilled in Asa now in the breakdown, in part, of the idolatry introduced through Jeroboam.
AFM Quite so. The reigns of Abijah, Asa, and Jehoshaphat were good and were pleasing to God, as dealing with the fruits of Jeroboam’s sin.
CAM That seems to be a very important thing, and impressive, too, because this book of 2 Chronicles seems to make a great deal of the priestly [p. 292] elements and prayer. Abijah is presented in this character. You would not know it from reading Kings, but this priestly element seems to be a progressive thing all through, does it not?
AFM Quite so. This was in contrast to what Azariah said to Asa, that for many days Israel was without the true God, and without a teaching priest, and without law, reminding Asa of the barrenness Godward of that which had been established under God by David and Solomon. Now the breakdown had come through the lack of faithfulness on Solomon’s part to Jehovah, so that He had to rend the kingdom.
FC Why does Azariah refer to the condition of Israel when speaking to Asa in 2 Chronicles 15: 3?
AFM It was a word of warning mingled with the encouragement of victory. It was addressed to Asa upon returning to Jerusalem after the overthrow of Zerah and his host.
FC The word refers back to the division of the tribes under Jeroboam and the establishment of idolatry by him.
AFM That is right. God came in by discipline, for He could not support among His people that which was so dishonouring to Himself.
RWS Concerning the reign of Abijah, which was so short, as contrasted with Asa’s, it says in chapter 13: “And the rest of the acts of Abijah, and his ways and his sayings, are written in the treatise of the prophet Iddo” (verse 22). I wondered whether there might be a link with the remarkable address on that mountain as preparing the way for Asa, even as the testimony of Stephen prepared the way for the great spoil that came in through Paul’s ministry and the building of the assembly.
AFM That is a good suggestion, and shows that God uses one event to bring out and enlarge [p. 293] another; it is clear from the history of these kings who reigned in succession that God blessed and honoured them because of their faithfulness; so the testimony and sufferings of Stephen paved the way for the bringing in of the assembly through Paul.
Ques Though Asa is a commended king, yet he is not free from attack on the part of these Ethiopians. Would you make clear why this people came out against him at this time?
AFM I think in the case of Zerah, the head of this massive army, there was doubtless a desire on his part to renew Shishak’s earlier attack and to invade the land. Shishak had come up against Jerusalem with his great army and allies in Rehoboam’s reign, because he forsook the law of Jehovah, and all Israel with him. But Zerah was seeking in this instance to attack Asa and to establish himself in a new position. What the direct object of it was we are not told, but no doubt he challenged Asa with a view to seizing God’s territory, having Jerusalem as his objective. God’s great centre, where the temple and light of God were. You may be sure that in each of these instances God is ordering them and turning them to account. He will consider for His own glory and carry all His designs through.
ANW I was thinking of that. One thing is certain; it has furnished a great part of the subject of our reading. If Zerah had not attacked, there would have been no spoil. The spoil is brought and large quantities of it devoted to God.
AFM Quite so. That is encouraging and helpful; the occasion of the attack does bring forth the faith, communion, and power of Asa. I believe in the presence of all this he was standing for God, and here were one million men coming against him. On his side he had far short of that number, but [p. 294] he resorts to God, and in faith he rises up to God’s viewpoint of what these Cushites were. There is one word here that yields much as supporting the faith of Asa. It says in chapter 14, “And Asa cried unto Jehovah his God, and said, Jehovah, it maketh no difference to thee to help, whether there be much or no power: help us, O Jehovah our God, for we rely on thee, and in thy name have we come against this multitude. Jehovah, thou art our God; let not man prevail against thee”. The word “man” there is rendered “Enosh” in the footnote of our chapter, which, as we know from Genesis 4, is the name by which Seth called his son; it means “man” as weak, mortal. It is wonderful that Asa should rise up in faith to God in his prayer and regard these numerous men as weak mortals; whatever their chariots, whatever their power and prowess might be. Asa relied entirely upon God. I believe all that comes out in spoil at the end.
Rem In chapter 12, the previous coming up of this kind of enemy is God’s answer to Israel’s disobedience; “And it came to pass in the fifth year of king Rehoboam, because they had transgressed against Jehovah, that Shishak king of Egypt came up against Jerusalem, with twelve hundred chariots and sixty thousand horsemen; and the people were without number that came with him out of Egypt: Libyans, Sukkites, and Ethiopians” (verses 2, 3). Discipline is intended for our good, and if accepted will be turned into blessing.
ANW I thought that this attack was striking, following the surrounding of the cities with walls and towers; there is this protection which gives strength to Asa’s army, but when this massive opposing army came against him, he turns the whole matter back upon God, rather than depending upon his defences, and is helped in such [p. 295] a wonderful way.
CAM Is it not important also to see the changes which occur in the march of the testimony? For a certain time God might be stressing the state of the saints, strengthening them; but we may be sure that the period will change and we may have some external enemy such as this to cope with, so that we do well to be prepared. It raises the question as to what is the next thing to be brought up against the saints.
JTJr It says, “Zerah ... came out”. Would it refer to the way the flesh comes out in us? It is a very real matter, showing that the inward state needs to be dealt with.
AFM Quite so. Asa went out against Zerah. He was equal to doing it, and so it proved, but then his ability lay in his state of soul, in his great dependence upon God, so he really put the whole battle into God’s hands. He says, “Jehovah, thou art our God; let not man prevail against thee”.
JTJr Every one of the Ethiopians was dealt with — “none of them was left alive” (verse 13). Would it refer to the work of God in us that would deal with every feature of the flesh?
AFM Quite so. It says they were crushed. A similar word used of the seed of the woman, and of Satan. “He shall crush thy head, and thou shalt crush his heel”, Genesis 3: 15. As crushed it shows how complete the destruction was.
ANW It is a remarkable statement. It says “they were crushed before Jehovah and before his army” (verse 13).
AFM Indeed, they were utterly defeated.
Rem Apparently this war related to some issue that has a history amongst the people of God, and possibly dates back to Solomon, who bartered for horses out of Egypt, Ethiopia, and other lands. That element which God allowed to assert itself [p. 296] against Rehoboam is now coming up again in Zerah and his host.
CAM Do you not think in that connection that issues have to be traced to their source? You alluded to the name of Enosh. Asa in speaking to God looked upon the frailty of man in that way. It would seem that our weakness or strength is governed largely by the measure in which we know the ways of God from the beginning. When ministry, such as Generations in the Book of Genesis is brought before the saints, we shall be tested by such light.
AFM Yes, quite. Over against the frailty and mortal condition of man in Enosh, men began to call upon Jehovah’s name, and that is exactly where Asa was. He cried unto Jehovah, and Jehovah prevailed against the Ethiopians. It is a very important lesson for us to learn in view of being led on to victory.
NMacC Would you say something more about the fortifications? John exhorts: “Children, keep yourselves from idols”. It infers that they were not actually bowing down to idols, but there was a danger of being turned aside to them. The warning would fortify them.
AFM Exactly. The word “keep” as addressed by John to his family shows us the constant watchful care he had for the saints.
ABP Mere man, multiplied a million times, is still mere man!
ANW We are reminded of David, having Goliath’s measure before God. So here, though a million of men, they are just mortal dying men.
JTJr And yet men that needed to be dealt with; for though dying, they must be crushed, so that none of them is left alive, for if these features remain active in our cities and localities, they will hinder the work [p. 297] of God.
AFM We are inclined to be lenient with the enemy, but God would brook no leniency on our part. We must be valiant. Israel had for many days been without the true God, and without a teaching priest, and without law, God having granted a great victory; but there would be no spoil for Him unless this crushing was accomplished; “Jehovah is with you while ye are with him”. Asa’s army was in fighting order, but what was that against so mighty a company except God be with him!
CAM Great a man as Asa was, he was able to combat the enemy only as having had to say to God about it. Hence prayer has a very great place in this book, for what a man says to God is an index as to his spiritual condition and capability; so what Asa said is all recorded.
AFM Yes, that is encouraging; so that while Asa had merely the army of Benjamin and Judah at this time, Jehovah smote the Ethiopians before him.
ANW Had Asa’s plea been, Let not man prevail against us, there may have been utter defeat, but he does not say that, but “let not man prevail against thee”, and victory was secured.
RWS This pursuit seems to be directed toward the Philistine cities in which the spoil is taken. Would that be an added thought? Not only are the Ethiopians crushed, but there is something in regard to the Philistines, too, which yields spoil. “And Asa and the people that were with him pursued them to Gerar; and the Ethiopians were overthrown, that none of them was left alive; for they were crushed before Jehovah and before his army. And they carried away very much spoil. And they smote all the cities round about Gerar, for the terror of Jehovah came upon them; and they spoiled all the cities, for there was very much spoil in them. They smote also the tents of cattle, and carried away [p. 298] sheep and camels in abundance, and returned to Jerusalem” (verses 13 - 15). If that was Philistine area, it would seem to be an added feature as being more than crushing and spoiling the Egyptians.
AFM Yes, quite so. They do not appear to have attacked Gerar, but got so far as that city.
Ques What difference do you make between the cities as spoil and the cattle and the sheep and the camels?
AFM Well, I suppose the spoil here would be what is general as accruing from the battlefield; the cattle and sheep would be devoted to sacrifice and the camels for the carrying of merchandise. I suppose the spoil in that way would be differentiated.
Ques Would you say that in overcoming a city, there may be a question of the truth, and principles at stake, in order to preserve the city intact; but that in a sense is not altogether positive spoil, as there is in that which is offered to God? The securing of the city and holding it, only lays a basis for securing further spoil for God, such as these living creatures.
AFM Quite so. It is to be noticed in verse 11 that they sacrificed seven hundred oxen and seven thousand sheep. So that the spoil was great and was freely presented to God in sacrifice; it does not say they offered all the spoil, but sacrificed [p. 304] to Jehovah in that day of the spoil they had brought; so that God got His portion. I believe it is a great point in Asa’s history, that God was given this great place in their hearts. God was pleased with it and was glorified in it.
ANW It says, “And when Asa heard these words and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities that he had taken” (verse 8). Does that not [p. 299] indicate that the territory recovered was now to yield to the rights of God?
Rem Then it also says that Asa “renewed the altar of Jehovah, that was before the porch of Jehovah”, 2 Chronicles 15: 8. This is one of the most interesting allusions to the altar and porch of Jehovah that was made since the days of Solomon.
AFM I think that is helpful and encouraging. This new movement results from Azariah’s coming forward to encourage Asa. He puts him on his responsibility. It says, “Jehovah is with you while ye are with him” (chapter 15: 2). Azariah spoke to Asa and Judah in the Spirit stating that if they transgressed they would have to pay the penalty of not being true to Jehovah. But his word encouraged Asa and the tribe of Judah much, and brought about a more diligent putting away of what was idolatrous. “He took courage, and put away the abominations out of all the land of Judah and Benjamin”. It was more general and thorough than in his earlier uprooting movements. The terrible things that had remained, which had been overlooked, were now cleared away. We may have little idea of what is represented by that word abomination. The queen, Asa’s mother, had made an idol (meaning “horror”) for the Asherah; showing how terrible these abominations were. The covenant made at Jerusalem caused Asa to be more diligent, and brought about greater results.
Ques Do you think Azariah’s word, “Hear ye me”, would apply at the present time? During the last one hundred years many battles have been fought. Would they fit in possibly with what Asa had been doing up to this point? Then Azariah coming forward suggesting the Spirit speaking with a view to clearing away the abominations in a detailed way. Might there not be a suggestion of our ministry meetings in Azariah’s word? Through the [p. 300] meeting for prophetic ministry, God is now free to speak to His people in this remarkable way.
AFM Yes, I think that is suggestive, and as the passage shows, the exercise was taken on by Asa and those with him. So that these great results were found. The verses show that the search was general and the altar was renewed. It leads on to that. It was situated before the porch, so that the climax reached was evidently there. It led up to what was due to God, so that the altar as renewed, was acceptable to God; and as devoted, all the spoil was offered upon it.
CAM It seems to be another of the many evidences of the value of prophecy. In the flush of victory Asa might have felt self-confident. One value of prophetic ministry seems to be to look forward to what we may have to pass through. Azariah evidently foresaw what Asa was about to encounter. Is it not interesting in that way to note that the effect of the prophetic word was to give him a deeper apprehension of the death of Christ in this renewal of the altar?
AFM Quite so. It would be his great preservative at this time of victory.
ANW It is far better to be moved and encouraged by a prophetic word than by the encouragement given in the flush of victory. Asa took courage from the prophetic word; that was what led him forward to the clearance of cities.
Rem In this case, Asa heeded it. We are at a favourable time, when the people of God are in a position to have God speak to them through the ministry meeting. The next thing I suppose is to hearken to it, as Asa did.
AFM Quite so. And then see what follows in that connection. It says of Asa, “He assembled all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon;
[p. 301] for they fell away to him out of Israel in abundance, when they saw that Jehovah his God was with him”, (verse 9). That is very beautiful, I think, showing that God honoured his servant the king in all of his movements, that the people of neighbouring tribes were affected; they fell away to Asa when they saw his God was with him. Very often there is an effort to be friendly with people with whom we cannot really be friendly. There was no suggestion on Asa’s part to go and bring those tribes over, no overtures in that way on his part; they came of their own volition as affected by the testimony; they were not sought after. It was right that they should do the seeking themselves. We have to distinguish between those whom we should seek and show encouragement to and those with whom there should first be an exercise to return.
CAM I am sure that is an important matter. As the presence of God is known, if people are coming, it should be because God is with us.
ANW That is what the passage says: “when they saw that Jehovah ... was with him”. That is the test, and the value of the first prophetic word seems to be that “Jehovah is with you while ye are with him”.
Rem Those who were coming back would be from among the people who rebelled against David and against his house, and to whom Abijah had spoken saying that they had made themselves priests after the manner of the nations.
AFM That is right. We see in the history of Hezekiah in a later day that he sent an invitation to all Israel and Judah (2 Chronicles 30). The passover feast was in view, and many responded to that, and were there in self-judgment. But this was not of that character; it was their return in thanksgiving to God of their own volition as seeing that God [p. 302] was supporting Asa.
JTJr They assembled themselves at Jerusalem.
FC It says in 1 Kings, “But for David’s sake Jehovah his God gave him a lamp in Jerusalem”, 1 Kings 15: 4.
AFM Yes. God will always stand by His word to David. He will always be true to Himself, but then if we are going to be true, we must abide by God’s will. God does not support our going out to those who are unjudged and unsympathetic. It would be to take us back to unjudged associations.
Ques Is it not true that as we gain strength spiritually, we have greater influence? The influence should come as the result of spirituality.
AFM That is right. The example of Asa and of Judah attracted these who returned.
CAM It is marvellous how the prophetic word works in that way throughout the Scriptures, producing a searching of heart.
AFM Very good.
ABP Are three phases of the prophetic word seen in these chapters? Verse 22 of chapter 13 refers to a prophetic treatise, which undoubtedly would be known to Asa and would be an encouragement to him; then in verse 2 of chapter 15 Azariah comes forward and gives Asa a direct prophetic word; then in verse 7 of chapter 16 Hanani the seer came and spoke to him.
AFM I think that is good, because Iddo’s treatise would be educational. Oded’s word confirmatory, and Hanani’s prophecy in the nature of conviction. Conviction is one feature of prophecy in itself; the faithful word which Hanani gave involved his being put in the stocks. He had to suffer for it.
ABP The character of Hanani’s word seems to be the exercise of one who sees things with God. He refers to the eyes of Jehovah running to and fro,
[p. 303] which would take account of the declension among the saints, of which Hanani spoke.
ANW What light could we get as to the character of the word in chapter 15: 8? It says, “And when Asa heard these words and the prophecy of Oded the prophet”. It seems to be jointly with Azariah’s word.
AFM The passage becomes clear as we regard both Azariah and Oded as prophets; Azariah’s words and the prophecy of Oded alike imparted courage.
CAM The father and the son were united in this service.
WR Is that not how you get a direct word? It says the Spirit of God came upon Azariah, the son of Oded.
AFM Quite so.
RWS The word of Hanani, the seer, tests Asa, and seems to suggest that the prophetic word will sooner or later uncover my state if I am not right.
CAM Hanani, the seer, gives a word which shows that he was with God and so observes things. He is something like a watchman.
Rem Azariah’s word was constructive; coming in as it did after the battle, it was a question of consolidating the position gained and giving God His place in the midst of the people at Jerusalem. But then, as in that position, we may become unfaithful again, as Asa became, so that Hanani came along with his word which disclosed the sin that actually existed. As already stated, he is called a seer.
ANW What had you in mind at the beginning when you referred to chapter 15?
AFM Speaking generally, what was in my mind was the word the Spirit of God gave to Azariah, and its fruitful effects, so that “they assembled themselves at Jerusalem in the third month of the fifteenth year of the reign of Asa. And they sacrificed to Jehovah in that day, of the spoil that they had brought” (verses 10, 11). Then they entered into a covenant, “to seek Jehovah the God of their fathers, with all their heart, and with all their soul, and that whoever would not seek Jehovah the God of Israel should be put to death, whether small or great, whether man or woman. And they swore to Jehovah with a loud voice”. It was a very great occasion, because it was “with a loud voice, and with shouting, and with trumpets, and with cornets. And all Judah rejoiced at the oath; for they took the oath with all their heart, and sought him with their whole desire; and he was found of them”. The result was complete, for Jehovah gave them rest round about, and then Asa removed his mother from being queen; cut down her idol, stamped and burned it in the valley of Kidron; and then we have a wonderful tribute paid to Asa that his heart was perfect all his days, although the high places were not removed. Then we have the dedication of his father’s and his own dedicated things to Jehovah. It was a wonderful climax reached by Asa.
ANW The man in 1 Corinthians 14 who enters is convicted, falls down, and does homage to God and confesses — suggesting the great result of the prophetic word.
Rem So these people that come out from the other tribes were like the man of 1 Corinthians 14. They acknowledge the presence of God.
AFM Exactly.
Rem Asa became like Levi, for he destroyed the idol his mother had made for the Asherah and stamped it.
AFM It was a determined act of destruction on Asa’s part: and in courage he exterminated the idol, otherwise she would be one of those who would be put to death (verse 13).
[p. 305] ANW Asa removed her, queen mother though she was, for she was leading in idolatry.
CAM Does not God emphasise that as being a very important thing with Him? We need to have special power in connection with relatives or friends, and if we have it, we too will have mention in the divine record. Otherwise, such links would mean our ruin.
Rem It is a question of whether we are levitical in these matters of our relatives. It says, “If any man come to me, and shall not hate his own father and mother ... he cannot be my disciple”, Luke 14: 26. It was Levi who “said to his father and to his mother, I see him not”, Deuteronomy 33: 9.
TNW Will you say why Asa did not recognise that Ben-hadad of Syria was a mere man?
AFM Well, I think that is another exercise. You will notice that in this fresh movement of sending to Ben-hadad, he really reversed all that he had done before. He overlooked, strangely enough, all the victories that God had previously given him.
CAM I think that is important. When Seth named his son Enosh, then men began to call on the name of the Lord, but Asa reversed the whole thing here. Instead of calling on God, he called on one of these mere men, and he became a mere man himself.
AFM Just so, that is very important. There was God’s proven way of getting out of this difficulty if he had only resorted to God about it. In sending to Ben-hadad, he avoided trouble for the moment, but not for the future. He really employed an idolatrous king to remove the obstacle that stood in his way. No doubt it enabled him to destroy Ramah, but had he been faithful and courageous, God would have delivered him from Baasha as He had delivered him before. What were the king of Israel’s armies as compared with one million men of a few years earlier? He evidently failed [p. 306] to recognise God and dropped down to the level of mere man.
ANW He brought out the dedicated things from the temple which, when he was in spiritual power, he had taken in.
CAM He really spoiled what he had already done. That is the serious part of the end of our lives, we are apt to spoil everything we had done that has gone before. He had taken the dedicated things in, but then he took them out and gave them to this heathen destroyer.
AFM Is it not a great test with ourselves; it is not so much how we begin, but how we go on, and how we finish? I think Mr. Stoney said it is the last six months of a saint’s life that determines his place in the kingdom. Now it was not much longer after his league with Ben-hadad that Asa died, exhibiting a sorrowful failure on his part.
Rem Paul says in Colossians, “if indeed ye abide in the faith founded and firm, and not moved away from the hope of the glad tidings” (chapter 1: 23). Asa moved away from the real foundation of things in making a league. Trouble comes in amongst us when a league is made with that from which we righteously were separated.
ABP When Asa overthrew his mother’s idol and stamped it, he manifested personal power. He stamped the thing. Later, when he failed, these very feet that stamped the idol became diseased!
AFM I think this is a very sad conclusion to arrive at; Asa’s feet, through insubjection to God, no longer supported him to please God: his disease increased, and he suffered as one whose movements God had governmentally curtailed.
RWS I suppose his disease became chronic.
AFM I think his name means “physician”. He resorted to physicians, but he did not call on God. After all, God is our best Physician, and as [p. 307] obedient to Him none of the complaints are put upon us that were put upon the Egyptians, as Exodus 15: 26 shows.
RWS Apparently Asa died in that condition, and it is sad in view of all that preceded.
ANW It is better to start as Mephibosheth: lame on both feet, than to end like Asa with both feet diseased.
AFM Yes. However, the great burning of spices for Asa, and his burial in his own sepulchre, excavated by himself, may indicate God’s merciful recovery of Asa to Himself, consistent with so remarkable a man in whom grace had wrought.