II Chronicles 15:8 · Bible study
2 Chronicles 15:8 Commentary: Asa Renews the Altar
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore how Asa's courage in renewing the altar shows the power of responding to God's word with decisive reform.
Research Summary
- Meaning: Asa responds to prophecy by removing idols and repairing the temple altar, initiating covenant renewal.
- Key words: 'Heard' (שָׁמַע, Qal inf. + kī, immediate response); 'strengthened himself' (התחזק, Hitpael, deliberate resolve); 'abominations' (שִׁקּוּצִים, detestable idols); 'renewed' (חָדַשׁ, Piel, repair or rededicate).
- Main debate: The identity of the prophet (Oded vs Azariah) and whether the altar renewal was physical repair or purification after defilement.
- Theological theme: The relationship between prophetic word, human courage, and decisive reform in worship.
- Best use: A model for how hearing Scripture (or a prophetic challenge) can lead to concrete steps of repentance and restoration of central devotion.
Translation Comparison
BSB Berean Standard Bible 2020
When Asa heard these words and the prophecy of Azariah son of Oded the prophet, he took courage and removed the detestable idols from the whole land of Judah and Benjamin and from the cities he had captured in the hill country of Ephraim. He then restored the altar of the LORD that was in front of the portico of the LORD’s temple.
WEB World English Bible 2000
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 which he had taken from the hill country of Ephraim; and he renewed Yahweh’s altar that was before Yahweh’s porch.
KJV King James Version 1769
And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the Lord, that was before the porch of the Lord.
ASV American Standard Version 1901
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 which he had taken from the hill-country of Ephraim; and he renewed the altar of Jehovah, that was before the porch of Jehovah.
YLT Young's Literal Translation 1898
And at Asa's hearing these words, and the prophecy of Oded the prophet, he hath strengthened himself, and doth cause the abominations to pass away out of all the land of Judah and Benjamin, and out of the cities that he hath captured from the hill-country of Ephraim, and reneweth the altar of Jehovah that is before the porch of Jehovah,
Darby Darby Bible 1890
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 from mount Ephraim, and renewed the altar of Jehovah, that was before the porch of Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
And when Asa had heard the words, and the prophecy of Azarias the son of Oded the prophet, he took courage, and took away the idols out of all the land of Juda, and out of Benjamin, and out of the cities of mount Ephraim, which he had taken, and he dedicated the altar of the Lord, which was before the porch of the Lord.
Translations in other languages (10 available)
Y como oyó Asa las palabras y profecía de Obed profeta, fué confortado, y quitó las abominaciones de toda la tierra de Judá y de Benjamín, y de las ciudades que él había tomado en el monte de Ephraim; y reparó el altar de Jehová que estaba delante del pórtico de Jehová.
E quando ouviu Asa as palavras e profecia de Obede profeta, foi confortado, e tirou as abominações de toda a terra de Judá e de Benjamim, e das cidades que ele havia tomado no monte de Efraim; e reparou o altar do SENHOR que estava diante do pórtico do SENHOR.
Après avoir entendu ces paroles et la prophétie d’ Obed le prophète, Asa se fortifia et fit disparaître les abominations de tout le pays de Juda et de Benjamin et des villes qu’ il avait prises dans la montagne d’ Éphraïm, et il restaura l’ autel de l’ Éternel qui était devant le portique de l’ Éternel.
Da aber Asa hörte diese Worte und die Weissagung Odeds, des Propheten, ward er getrost und tat weg die Greuel aus dem ganzen Lande Juda und Benjamin uns aus den Städten, die er gewonnen hatte auf dem Gebirge Ephraim, und erneuerte den Altar des HERRN, der vor der Halle des HERRN stand,
Als nu Asa deze woorden hoorde, en de profetie van den profeet Oded, sterkte hij zich, en hij deed weg de verfoeiselen uit het ganse land van Juda en Benjamin, en uit de steden, die hij van het gebergte van Efraim genomen had, en vernieuwde het altaar des HEEREN, dat voor het voorhuis des HEEREN was.
Quando Asa ebbe udite queste parole, e la profezia del profeta Oded, prese animo, e fece sparire le abominazioni da tutto il paese di Giuda e di Beniamino, e dalle città che avea prese nella contrada montuosa d’Efraim; e ristabilì l’altare dell’Eterno, ch’era davanti al portico dell’Eterno.
A gdy usłyszał Aza te słowa, i proroctwo Obeda proroka, zmocnił się, i zniósł obrzydliwości ze wszystkiej ziemi Judzkiej i Benjamińskiej, i z miast, które był pobrał na górze Efraim, i odnowił ołtarz Pański, który był przed przysionkiem Pańskim.
Когда услышал Аса слова сии и пророчество [Азарии], сына Одеда пророка, то ободрился и изверг мерзости языческие из всей земли Иудиной и Вениаминовой и из городов, которые он взял на горе Ефремовой, и обновил жертвенник Господень, который пред притвором Господним.
亞撒 聽見 這 話 和俄德 兒子 先知 亞撒利雅的預言，就壯起膽來，在猶大、便雅憫 全 地，並以法蓮 山地 所 奪 的各 城，將可憎之物 盡都除掉，又在耶和華 殿的 廊 前 重新修築 耶和華 的壇；
And Asa, hearing these words of Azariah, the son of Oded the prophet, took heart and put away all the disgusting things out of all the land of Judah and Benjamin, and out of the towns which he had taken from the hill-country of Ephraim; and he made new again the altar of the Lord in front of the covered way of the Lord's house.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 15:8
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Asa's reform was a direct response to the prophetic word. The verb 'strengthened himself' (התחזק, hitpael) marks a deliberate resolve. Keil and Delitzsch note that the prophecy gave Asa courage to complete the extirpation of idolatry from the whole land. 'Renewed the altar' (חדשׁמזבח) is widely read as physical repair or rededication. Gill suggests the brass overlay had worn thin. Jamieson-Fausset-Brown call it 'splendid repairs that made it look like a new dedication.' The textual question of Oded versus Azariah (v.1) is noted by Cambridge and others but does not change the core meaning: Asa heard, took courage, and acted to restore proper worship.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Textual harmonization view: The name Oded is a scribal error or abbreviation for Azariah son of Oded (supported by v.1 and ancient versions).
- Physical repair view: The verb חָדַשׁ (Piel) means to repair or make anew, and the altar likely needed restoration after years of neglect (supported by Gill, Keil).
- Purification after defilement view: The altar may have been defiled by idolatrous use under previous kings, requiring cleansing or rededication (supported by Poole, Matthew Henry).
What is clear: Asa heard the prophetic word, strengthened himself to act, removed idolatrous objects, and restored the altar for worship—this sequence of hearing, courage, and decisive reform is not in dispute.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Prophet's identity | The prophecy came through Azariah son of Oded (2 Chr 15:1), a known prophet active in Asa's reign. | Some manuscripts read 'prophecy of Oded' instead of 'Azariah son of Oded,' likely a scribal corruption or a metonymy of the father for the son. The core message is the same. |
| Nature of altar renewal | The altar was restored to proper function for the approaching covenant festival. | Clarke and Gill argue for physical repair or enlarging the altar; Matthew Henry and Keil suggest it was also a rededication after defilement by idolatry. Both emphasize renewed usefulness in worship. |
| Scope of reform | Asa's reform was extensive, covering Judah, Benjamin, and northern cities captured from Israel. | Verse 17 notes the high places were not removed, leading to discussion on how thorough the reform was. Some interpret this as incomplete obedience, while others see it as a limitation of the time (only the central sanctuary was purified). |
Historical & Cultural Context
Asa reigned in the divided kingdom, succeeding his father Abijah. The southern kingdom of Judah had seen decades of syncretism under Rehoboam and Abijah, with idolatrous practices creeping into the temple itself. Earlier in his reign, Asa defeated the Ethiopian invasion through prayer (2 Chr 14). Now, with peace established, the prophet Azariah (or Oded, the textual issue is discussed below) delivers a message that spurs Asa to complete his reforms.
The altar 'before the porch' refers to the bronze altar of burnt offering in the temple court (see 2 Chr 4:1). It stood at the front of the temple, facing the Ulam (porch). Poised at this central location, the altar needed renewal. During the corrupt reigns of Rehoboam and Abijah, it may have fallen into disrepair or been defiled by idolatrous rites. Some think it was neglected for sixty years after Solomon built the temple (Keil).
The cities taken from Mount Ephraim were likely those earlier captured by Abijah from Jeroboam (2 Chr 13:19). Asa's reform thus extended into territory reclaimed from the northern kingdom, signaling a vision for unified worship under Yahweh. The covenant renewal festival described in the following verses (the third month, likely the Feast of Weeks) provides the immediate occasion: the altar needed to be ready for the great sacrifices that accompanied the people's pledge to seek the Lord.
This historical moment shows a king who, after experiencing God's deliverance and hearing a prophetic challenge, took concrete steps to restore central worship. The renewal of the altar was both practical (repair of a physical structure) and symbolic (preparing the place of sacrifice for corporate covenant renewal).
Textual Notes
The primary textual issue is the name of the prophet. In 2 Chr 15:1, the prophet is Azariah son of Oded. In verse 8, most Hebrew manuscripts read 'the prophecy of Oded the prophet,' which creates a discrepancy. The Cambridge Bible, Jamieson-Fausset-Brown, and Keil and Delitzsch all suggest that the text has suffered a corruption, likely the omission of 'Azariah son of.' The Vulgate and Syriac versions reflect the reading Azariah. No other significant variants are noted in the consulted sources for this verse.
Reception History
Throughout church history, this passage has been read as a pattern of faithful response to God's word and decisive reform. Early Christian writers saw Asa as a type of the godly king who purges idolatry and restores worship. Reformation-era commentators emphasized the necessity of hearing prophecy and acting with courage, applying it to the need for church reform. In modern preaching, the verse is frequently used to encourage personal and corporate steps of repentance: removing what offends God and restoring central devotion (the 'altar' of prayer, worship, or Scripture). The renewal of the altar, interpreted both literally and metaphorically, reminds readers that external structures serve the internal reality of covenant relationship.
Preaching This Verse
Three-point outline
- Hearing prophecy. Asa heard the words and the prophecy (v.8). The message came through a specific prophet at a specific time. God's word still comes through Scripture, preaching, and the Spirit's prompting.
- Taking courage. He strengthened himself. The Hitpael form suggests an active, reflexive resolve. Courage is not a feeling that arrives, it is a choice to trust the promise that 'your work will be rewarded' (v.7).
- Acting decisively. He put away abominations and renewed the altar. Hearing and courage must lead to concrete change: removal of what offends God and restoration of what draws people to Him.
Five-point outline
- The source: God's word through the prophet (Azariah/Oded).
- The response: Strengthening oneself internally.
- The purge: Removing detestable idols from all the land, including northern territories.
- The restoration: Renewing the altar of the Lord, repairing or rededicating the place of sacrifice.
- The scope: The reform touched Judah, Benjamin, and cities captured from Ephraim, showing a kingdom-wide vision.
Illustration hooks
- A homeowner starts a renovation but stops halfway. Hearing a friend's encouragement and seeing the potential, he returns to finish the work, sand, paint, replace the broken. The altar renewal is like that second push.
- A person makes a New Year's resolution to declutter, but the garage stays half-cleaned. A challenge from someone who cares sparks renewed effort: the trash goes out, the shelves are repaired.
Questions your congregation is asking
- Why do I often hear the same message multiple times before I actually act on it?
- How can I tell if my religious reforms are genuine or just performance?
- What does it mean to 'renew' something in my spiritual life, repair it, or start over?
Leading a Discussion
This verse shows the sequence of hearing God's word, finding courage, and taking visible action. Asa moved from passive hearing to active reform. In your group, explore what this pattern looks like in daily life.
Discussion questions
- Observation: What specific actions does Asa take after hearing the prophecy? (List them.)
- Interpretation: Why do you think Asa needed to 'take courage'? What might have held him back before?
- Interpretation: What does 'renewing the altar' mean in this context? How does it connect to the covenant festival that follows?
- Application: Where in your life might you need to 'strengthen yourself' to act on something God has already spoken?
- Application: Are there 'abominations' (habits, influences, distractions) that need to be removed before worship can flourish?
- Application: What is one 'altar' in your community or church that needs renewal, a practice, a place, or a priority?
- Prayer: Each person names one area where they want courage to act, and the group prays briefly for one another.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 18:30 | Therefore you shall keep my requirements, that you do not practice any of these abominable customs which were practiced before you, and that you do not defile yourselves with them. I am Yahweh your God.’” |
| Deuteronomy 27:15 | ‘Cursed is the man who makes an engraved or molten image, an abomination to Yahweh, the work of the hands of the craftsman, and sets it up in secret.’ All the people shall answer and say, ‘Amen.’ |
| I Kings 11:5 | For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. |
| I Kings 11:7 | Then Solomon built a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon. |
| II Kings 16:14 | The bronze altar, which was before Yahweh, he brought from the front of the house, from between his altar and Yahweh’s house, and put it on the north side of his altar. |
| II Kings 18:22 | But if you tell me, ‘We trust in Yahweh our God,’ isn’t that he whose high places and whose altars Hezekiah has taken away, and has said to Judah and to Jerusalem, ‘You shall worship before this altar in Jerusalem’? |
| II Kings 23:13 | The king defiled the high places that were before Jerusalem, which were on the right hand of the mountain of corruption, which Solomon the king of Israel had built for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon. |
| II Chronicles 4:1 | Then he made an altar of bronze, twenty cubits long, twenty cubits wide, and ten cubits high. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke interprets the renewing of the altar as either a fresh dedication or an enlargement to allow more offerings. He argues that Asa's earlier zeal for restoring worship rules out the idea that the altar had seen no sacrifices until his fifteenth year.
Barnes' Notes on the Bible Protestant 1832
Barnes notes a textual discrepancy in how the passage is titled, observing that some manuscripts name Azariah as the prophet rather than the usual attribution. He suggests this alternate reading, "the prophecy of Azariah the son of Oded," may actually be the correct one.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the original text here appears to have lost some words and proposes a restoration: a line about the prophecy of Azariah. They also clarify that the phrase “abominable idols” should read simply “abominations,” and that “mount Ephraim” refers to the hill country.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that Asa’s renewed courage led to two inseparable reforms: removing all idols from Judah and Benjamin, and restoring the Lord’s altar. True revival, the commentator implies, requires both cleansing from false worship and reinstating proper worship of God.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Asa's earlier reforms had broken some images, but hearing the prophecy moved him to remove all remaining abominable idols. He also renewed the altar of burnt offering, which had never been repaired since Solomon built it, probably overlaying it with fresh brass where it had worn thin.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes a likely textual error in naming Oded as the prophet, suggesting the words crept in from the margin. The real source of Asa's renewed zeal was Azariah's prophecy. The altar renewal probably meant major repairs or a temporary reconstruction, not a completely new altar.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight a textual puzzle: the prophet is called Azariah son of Oded in the previous verse, but here "the prophecy of Oded" appears in a grammatically awkward form. They suggest this may be a later scribal gloss. On the altar's renewal, they argue the verb means physical repair, not merely purification from idolatry.
Lange's Commentary Reformed 1857
Lange argues the massive casualty figures, especially 500,000, should not be taken as exact numbers. They are approximate ideal sums, likely based on rough estimates from David's census, indicating Jeroboam lost over half his force rather than a precise count of the slain.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry emphasizes that the prophecy stirred Asa to action, turning his hearing into bold, wholehearted reform. The king did not merely approve the message but acted on it, removing idols and renewing worship, and the people joined him with genuine devotion.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the prophet Azariah is sometimes called by his father's name Oded. He sees this as a simple case of identification, where the son is referred to through his father's personal name rather than his own.