2 Chronicles 14:3

2Ch 14:3 For he took away the altars of the strange [gods], and the high places, and brake down the images, and cut down the groves:

Ver. 3. And the high places.] Erected to idols; not the other. {1Ki 15:14}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch 14:3. He took away the altars of the strange gods — Since the time when Solomon admitted idolatry, in the latter end of his reign, it appears, nothing had been done till now to suppress it; so that it may be presumed it had gained ground. Strange gods were worshipped, and had their altars, images, and groves: and the temple-service, though kept up by the priests, was neglected by many of the people. As soon as Asa had power in his hands, he made it his business to destroy those idolatrous altars and images, they being a great provocation to the jealous God, and a great temptation to a careless and unthinking people. He hoped, by destroying the idols, to reform the idolaters, which he had in view, and not their destruction.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The altars of the strange (gods); Hebrew, the altars of the stranger, meaning, of course, "the altars of the gods of the stranger." This expression, "strange gods," is found in the Authorized Version about thirteen times for the Hebrew rk; ge, or rk; Geh, and would be most correctly rendered, "The gods or, "god" of the stranger," i.e. of the foreigner, as it is rendered in the solitary instance of Deu_31:16. The high places. Comp. ver. 5 and 2Ch_15:17, which says, "But the high places were not taken away out of Israel;" and 1Ki_15:14, which says, "But the high places were not removed," without limiting this non-removal to "of Israel." On the question of this apparent inconsistency and surface-contradiction, see our Introduction, pp. 16:1 and 17:2. Further, it may here be well distinctly to note how little is even the apparent discrepancy or contradiction alleged in this subject, throwing in the analogous passages in Jehoshaphat"s history, (2Ch_17:6 2Ch_20:33) in case these may reflect any light on the question. Firstly, we will remove out of our way the parallel in 1Ki_15:14, with the observation that it is evident from its immediate context that it corresponds with the last statement of our Chronicles, (2Ch_15:17) savouring of a retrospective summarizing of the compiler, not with the first statements, (2Ch_14:3, 2Ch_14:5) which set forth Asa"s prospective purpose of heart, his resolution, and, no doubt, his edicts. Secondly, we may notice that there is a plain-enough distinction made by the writer in vers. 3 and 5 respectively the one saying that Asa "took away the high places," without any further limitation; the other saying within two verses, "Also out of all the cities of Judah" (note by the way here the suggestive stress laid upon "the cities," possibly as more easily coped with than country districts) "he took away the high places." The only legitimate inference (taking into account both the words used, and the fact that the last written are found close upon the former, with the significant conjunction "also") must be that some different information was intended in the two places. Ver. 3 finds Asa as much master of "Judah" as ver. 5. Therefore the natural interpretation of ver. 3 must be that Asa at once abolished "the high places" nearest home, nearest Jerusalem, most within his own personal reach; then also" that he did and ordered the same to be done in "all the cities of Judah," and it was done at the time, if only for the time. Thirdly, include the statement of 2Ch_15:17, if we do not insist (as we might insist very fairly when pressed on a point of alleged inconsistency or contradiction) on the fact that now the high places "of Israel" arc distinctly designated, and that therein those outlying parts of Asa"s more or less acknowledged sway outside of Judah and his thoroughest control are designedly described, let us instead take the help of an exactly analogous (and analogously alleged) discrepancy 2Ch_17:7 compared with 2Ch_20:33, and we find there that the very key with which to unlock the difficulty is provided to our hand. Jehoshaphat ( (2Ch_17:6) "took away the high places;" "the people" (2Ch_20:33) did not faithfully and with a constant heart follow suit, but had failed to prepare, i.e. to turn "their hearts unto the God of their fathers." How well the juxtaposition of these very words would tell, nay, do tell, with the emphatic words of 1Ki_15:14! "Nevertheless Asa s heart was perfect with the Lord all his days;" and with 2Ch_15:17, "Nevertheless the heart of Asa was perfect all his days." In both these passages the antithesis is patent between Asa"s heart and the people s hearts, between Asa"s all his days" and the people"s uncertainty and apostasy. The fidelity of Bible history and its non-cunningly, non-fabulously devised tenor are gratefully corroborated by the inquisition made into such a supposed "discrepancy," "inconsistency," "contradiction." Notice once more the confirming indication, so far as it goes, of the one verb that commands the next verse, as there noted upon. Brake down the images; Hebrew, twObXem.) It occurs in the Authorized Version thirty-two times, and is rendered "pillar" or "pillars" twelve times; "image" or "images" nineteen times; and "garrisons" once. It appears simply to have slipped from the signification of pillar into the rendering of the word "image," by aid of the intermediate word "statue." It is used of the pillar or statue of Baal in 2Ki_3:2 2Ki_10:26, 2Ki_10:27, with his name expressed; and inhAta, 2Ch_18:4 2Ch_23:14, without that name expressed. Cut down the groves; Hebrew, Dgyw. The verb here used implies the "cutting," "cutting down," "pruning" of trees. It is undoubtedly applied also to other cutting and cutting down, as of the "breaking" of a red, (Zec_11:10) of an arm, (1Sa_2:31) of horns, (Jer_48:25) of bars or bolts. (Isa_45:2) It occurs in all twenty-three times. It is here employed to describe the destroying of what according to the Authorized Version arc called "groves" (Septuagint, alsov; Vulgate, lucus) a word which with little doubt misleads for the rendering of our Before this same word we have also another Hebrew verb for "cutting," of very frequent occurrence in its simple and metaphorically derived uses included, viz. trK; The first uses of this verb with the above word are found in Jud_1:6:25, 26, 30. That word means literally "fortune," but in its ultimate derivation "straightness," and hence supposed to designate, in Phoenician and Aramaean idolatry, Astarte or the planet Venus, who is constantly associated in such idolatry with Baal. (Jud_1:3:7) But see for the first occurrence of the word, Exo_34:13, where there is no express mention of Baal, but where the idolatries of the Amorite, Canaanite, Hittite, Hivite, Perizzite, and Jebusite are being spoken of. When we take into consideration the probable ultimate derivation of the word, the fact of the verbs that speak of "cutting" being uniformly applied to what it represents, the "burning" to which this was condemned (Jud_1:6:26) when cut down, and a series of statements that represent it as "set up under every green tree". (1Ki_14:23; 2Ki_17:10; see also 1Ki_15:13; 2Ki_21:7 2Ki_23:6; 2Ch_15:16) it not only becomes perfectly certain that "grove" and "groves" cannot rightly render the word, but directs us with the light of those passages that speak of it coupled with Baal as an object of worship, and that speak of prophet and priest called by its name (Jud_1:3:7 compared with Jud_1:2:13 10:6; 1Sa_7:4; 1Ki_18:19; 2Ki_21:3 2Ki_23:4) to the strong conviction that it should be at once written with a capital letter, and rendered as a proper name; that it may possibly be a synonym with Ashtoreth, 1. q. Astarte, or a representation in wooden pillar, stock or trunk fashion, of some supposed aspect of her passion or dominion, very likely in the voluptuous or sensual direction (see the nevertheless very doubtful Septuagint and Vulgate, (2Ch_15:16; and Vulgate,. (Jud_1:3:7) Conder, in "Handbook to the Bible," p. 187, 2nd edit., speaks of "Baal-peor (Num_25:3) as identified by St. Jerome with the classical Priapus;" and adds "the Asherah (rendered "grove" in our version) was also apparently a similar emblem". (2Ki_23:7) The analogy of the sacred tree of the Assyrians sculptured on the monuments of Nineveh ("Nineveh and Persepolis," p. 299, Fergusson), which was probably a straight trunk or stock garlanded at certain times with ribbons and flowers, has been opportunely pointed to (see also Professor Dr. Murphy"s "Handbook: Chronicles," p. 115).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Which were planted contrary to the Law, Deut. 16:21.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

brake down the images--of Baal (see on Ch2 34:4; Lev 26:30).

cut down the groves--rather, "Asherim."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3. the altars of the strange gods] R.V. the strange altars.

the images] R.V. the pillars, LXX. τὰς στήλας. The “pillar” or “obelisk,” Heb. Maçççbâh, was a monolith standing by an altar as a symbol of the god worshipped at the altar. In later days an image took the place of the pillar, i.e. the mere symbol was succeeded by the likeness of the god. (W. R. Smith, Religion of the Semites, p. 203 ff.)

and cut down the groves] R.V. and hewed down the Asherim. An Ashêrah (pl. Ashêrim and Ashêroth) was probably a wooden pole which was planted beside an altar as the symbol of a deity. It appears to have been a survival of tree-worship, as the Maçççbâh was a survival of stone-worship. The ashêrah of itself did not represent any particular deity, but it could be carved to bear the symbol of any special god or goddess, e.g. of Astarte. (W. R. Smith, Religion of the Semites, p. 186 ff.)

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And commanded Judah to seek the Lord God of their fathers,.... To pray to him, and him only, and attend his worship and service; this he did by a public edict:

and to do the law and the commandment: to observe all the laws of God, moral, ceremonial, and civil.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3. Took away… the high places — This statement, repeated in 2Ch_14:5, seems to be contradicted in 2Ch_15:17, where it is said “the high places were not taken away out of Israel.” This apparent discrepancy is explicable in several ways. Some think that the high places here referred to were those of the strange gods; a possible explanation, though scarcely satisfactory, since no mention of strange gods occurs in 2Ch_14:5, or 2Ch_15:17. We may suppose that Asa succeeded, at one period of his reign, in abolishing all the high places, but that they subsequently appeared again, and he died without seeing his kingdom entirely rid of them. But perhaps the best explanation is, that Asa made the greatest effort to remove the high places from his kingdom, and was largely successful, but, notwithstanding all his efforts, he failed of complete success. The writer does not say that he took away all the high places. Either of these explanations is more rational than to suppose that the writer contradicted himself in the space of a chapter.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

places Cf. (See Scofield "1Ki 3:2") See Scofield "1Ki 15:14".

groves (See Scofield "Deu 16:21") See Scofield "Jdg 3:7".

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

And he commanded Judah to seek unlike the Ten Tribes, who sought other, new Gods, which came up of late, and did not seek the God of their fathers.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.