2 Chronicles 14-20; 26; 30

May the good Lord pardon all who set their hearts to seek God, the Lord the God of their ancestors, even though not in accordance with the sanctuary's rules of cleanness

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Hey folks. Today we're talking about Chronicles. We're getting into some Second Chronicles moments. So last week we talked even more about what led to the exile and what actually that looked like. Now we're actually going to go back and we're still going to be um a little bit pre-exile for both Israel and Judah. And we're going to be talking about the Chronicles, but we're mostly going to be focused on Judah this week. Why? Because that's what the Chronicles does. So let's start with some historical background on what the book of Chronicles is, and then we can get into what this means for us this week as we read the scriptures. So Chronicles is a book that tells the exact same story as what we've just read. But not only just 1st and 2nd Kings, which is the story of the kings of Israel, but even back to Genesis, or at least to Judges. But really, it is it's one book. It tells one story. And First Chronicles actually begins with the genealogy from Adam to Abraham, from Abraham to Jacob. Chapter 2 was the Sons of Israel and the Descendants of Judah. So it's literally just telling the history again, but in a very condensed version. During the exile, so whether while they are either in Babylon or when they've come back a little bit. But they're kind of reflecting, okay, now that we're away from Jerusalem and we've been destroyed and we're, you know, a period of time where we're waiting for that. What who are we now as a people? Right? Why were we destroyed? Not immediately, right? Because that's what 1st and 2nd Kings was, is like, okay, why who has been prosperous, right? And why have we been prosperous up until now? Right? But it's it's a little bit more, okay. What does it look like for us to be um who what is Israel? What does it mean to be a covenantal people when we're away from our land? And why were we destroyed? Why have we been taken away from the promised land? Who are we and what does this mean? And that's what Chronicles is trying to answer. Scholars will refer to the writer of Chronicles as the Chronicler, which I feel like is a Batman villain. But the reality is that it probably wasn't just one person that was writing it, probably a group of people. Um just because I mean, but but it could have just one person's perspective, but it has it has a perspective for sure in it that's different than the one that we just read in first and second kings. In first and second Kings, we talk about all of Israel, meaning we talk about the northern kingdom of Israel when it's split, we talk about Judah, we talk about both of them and what they both did that was good and bad in the covenants with God and whether they were following God or not. We talk bad and are even critical of David and Solomon and see them as imperfect men who did good things. Whereas the chronicler actually takes King David and King Solomon and makes them way more heroic figures that really didn't do anything bad. It talks nothing about them doing anything bad, actually. It just sees them as these idealized men who followed God. Now, why would that be? I think because that was a time of united Israel, and it's something that you're idealizing and you're looking back on and you're like, yeah, we want that again, right? That was the time when all of our family, all of the covenant people of Israel will were together. That's when we had the temple all together. We want that again, right? Um, it's also easier to want to have good guys in a way. So you're like, yeah, we want, you know, we're rooting for the people who did good things, where we prospered the most. Um, you know, they had enough resources to build a temple. And it only talks about Chronicles, also really only focuses on the story of Judah. It does, it barely mentions Israel unless it's talking about how Israel is dealing with Judah. Why is that? Because nobody from Israel um really survives. People from Judah, because they're taken away to Babylon and not Assyria, they're not really lost to history or lost to the knowledge that they are of the house of Israel as much as the other people. They are still able to maintain some of their identity even when they're in Babylon. And we'll talk about that in later weeks. But basically, so that's what the Chronicles is. It's a looking back to our history and seeing, okay, where did we go wrong when we were thriving, and what made it so? And what makes Israel Israel? And ultimately it comes down to covenants and it comes down to rituals. Interestingly enough, rituals that are still important for Judaism as a whole. The during the exile was also a time period when religion was really more foundational. Chronicles will focus a lot more on the priests. Why? Because you can still have priests of Jehovah in Babylon. Um, and you also don't have a king, even when they go back to Israel. A king isn't established, so the priests have the power. So you look more to them and you realize that they're a more integral part of the story. I'm not suggesting that there weren't priests, but it seems to be that in kings there was more of a balance between king priesthood and priest priesthood. There seemed to be both at the same time, whereas Chronicles really more emphasizes the priest-priesthood of it, which actually makes sense because even if you look back in the Book of Mormon, it seems to be that Nephi's less concerned about uh there's even a mix, I guess, in the Nephite society of Nephi as the king, right, with his priesthood power, and Jacob and his brother Joseph, right? Nephi's two brothers as priests. So there seems to be both types of power there, and they are pre-exile, right? Whereas post-exile, it's really just the priests because they're looking for that king to come again, right? That's where a strong concept of the Messiah as being of the lineage of the son of David, um, right? Of that idealized David comes into play, which Christ comes in and fulfills. So it's very, very interesting, but that's more of the historical background of Chronicles, I guess. We're gonna look at some more kings of Judah. And what did they do right and what they did wrong in the eyes of the chronicler and in, you know, um, and so then mostly it's gonna be how well they maintained their covenant with God according to the law of Moses and according to the ordinances and practices. So let's get into it. Let's read what the Come Follow Me says for this week in its opener. It says, sorry, let me just pull the king of Kingdom of Judah was surrounded. Armies from three powerful enemy nations were all advancing at once, prepared in battle. In this desperate moment of need, Jehosaphat, king of Judah, turned to the king of heaven and earth. Jehoshaphat gathered his people at the temple and prayed. He acknowledged their human weakness and pleaded for deliverance. In response, the Lord promises protection, fear not nor be dismayed. We may not have an invading army at our doorstep threatening to destroy us, but sometimes we do feel surrounded by adversity and evil. Our path to deliverance is the same one Jehoshaphat sought, and our prayer can be like his two. In these sections, when you read about Jehoshaphat and other kings in Judah, consider how their faith-driven reforms, victories, and challenges can apply to their own life. So, we're going to read about more righteous kings of Judah. We're going to read about Asa. We're going to read about Jehoshaphat. We're going to read about Uzziah, and we're going to read about Hezekiah. And each of these kings represents both perfection and imperfection, right? Again, they're a little bit closer to the chronicler, so maybe that's why he can also see, you know, the imperfection in them. And pointing out what they did good and what they did bad. So Asa comes in, and Asa is in Judah. His father had not been following the commandments of God. He was in a period of apostasy, you could say. And Asa means healer in Hebrew. And I love that because in 2D, he did what was good and right inside of the Lord. He takes away some of the unorthodox practices that the people were doing, right? He takes away the foreign altars, breaks down the pillars, the sacred poles, pointing to Asherah and sexual promiscuity. And he does this from all of Judah, the incense altars, and the kingdom was quiet. I mean, it was at peace. There was no war. They're at peace. And he starts to build up walls and towers while they're in the land of peace. Think Captain Moreau and I in the Book of Mormon, right? While we're at peace for the short season, let's prepare because things will be coming, right? So we had the foresight to trust in the Lord, right? The land is still ours because we have sought the Lord our God. He says we have sought him and he has given us rest on every side. In some translations of the Hebrew and Greek, it is actually He has sought us. And I love both of those translations. I love the idea that as we seek the Lord, He is seeks us, but I also love the concept of the Lord seeking us. I really do. I love that we don't maybe have to seek out the Lord as much as we think, but the reality is we just need to acknowledge him because he is there and he is searching out for us, which is what his Asa is doing here. He's saying, look, the Lord has is with us if we just trust in him. And because of this, he's able to the people who are coming from uh Cush is what it's called, but it would be modern-day Ethiopia, so that's just south of Egypt in Africa, are coming. And it says a million men came. That's an exaggeration, probably, but it's a blot of men came up um to fight them. And they battle and they're about to battle. And Asa says, I love this prayer. I thought it was so pretty. Oh Lord, there's no difference for you between helping the mighty and the weak. Meaning, you'll help the people that are strong and you'll help the people that are weak. Help us, oh Lord, our God, for we rely on you. And in your name we have come against this multitude. Oh Lord, you are our God. Let no mortal prevail against you. Lord, we have chosen you. Please show unto these people that you are the God, right? This is anciently also how you could. It's a bat, it's anciently they saw battles as God fighting God, the God of this land fighting this land. So he's pre he's pleading for them to help them also for the Lord's sake. But help us, because we rely on you, and you will help both the weak and the strong. And he does, and they are defeated, and they they win in abundance. And then in chapter 15, uh the the spirit of the Lord comes upon a prophet named Azariah, and he meets Asa and he says in verse 2 of 15, the Lord is with you while you are with him. And in both of those things, the Lord seeking after us, the Lord helping the weak, the mighty and the weak, the Lord being with us while we are with him. These to me are perfect examples of what Hesed is, what that covenantal relationship with God is like. Everybody can experience a relationship with God, but a covenant with God is where you have his assured promises because you have made that covenant with him. It's an ancient practice, right? But one that we are still continuing today. The Lord is with you while you're with him. If you seek him, he will be found by you. It's a sure promise. If we seek him, we will find him. Especially as we've made covenants with him. That is true for everybody, but especially as we've made covenants for him. But if you abandon him, we will abandon you. That's also part of the covenant, right? If you don't, if you don't keep my promises, then you have no promise. Meaning, promises, you know, it's a two-way thing. Not that he's looking to abandon us, but that's just the reality of the relationship. As most healthy relationships are, right? If you don't put in the time and the respect for one person, then you know, maybe it's a time, it's a time that needs to be a step back. But his arms are always open for us. For a long time, Israel without was without the true God and without a teaching priest and without the law. But in when in their distress, they turned to the Lord. Remember that a turning to in Hebrew means repentance. They repented, they turned to the Lord, the Lord of Israel and sought him, and he was found by them. I think to me that is the perfect example of what repentance is. It's a turning back to the Lord and seeking him and finding him again. They were broken, for God troubled them with every sort of cest, but you take courage, do not let your hands be weak, for you shall be rewarded. Right? You're gonna be rewarded because of this. He heard these words, he took courage, and he creates more reforms. And not only does he create more reforms, but Asa actually goes and gathers all of Judah and Benjamin, so those were the people he was the king over, but also some from Ephraim, which was close by Manasseh and Simeon, and he's inviting them in. So people from the kingdom of Israel, he's inviting them in to come and participate in his um kingdom. And I can't remember actually how close by Ephraim or Manasseh or Simeon would be. I don't think it's too far away. Okay, no, I looked it up, and I will actually put this map on. But Simeon was within the land of Judah, Benjamin was right next to it, Ephraim was just north of that, and Manasseh just north of that. So they would have been fairly close. And he calls them in. They're not even of his kingdom, but he calls them in and he said, Hey, for they saw that the Lord God was with them. They're like, hey, this guy's getting blessed. Can we join him? Yes, and he gathers them in. He gathers the people that weren't even that were still a part of the covenant, but who had been, you know, lost for whatever reason. He gathers them in. Even they are still remembered to the Lord, and they sacrifice and they begin this um spiritual renewal with God. And why would you need to sacrifice? Probably so that they can remember that they're making this special covenant with the Lord. They're showing to him that they're turning to him again. They're remembering, they're sanctifying themselves, they're saying showing to each other and to the Lord that they're doing this, they're re-establishing the connections with themselves, with Judah, with their tribal families. It's it creates a lot of relationships and connections, as do our covenants today. We're not only making a relationship with God, but we're showing to the world, we're showing to each other, we're creating relationships both horizontal and vertical as we perform these covenants, and that's what they're doing. They took an oath to the Lord with a loud voice and with shouting, with trumpets and with horns. All Judah rejoiced over the oath, for they had sworn with all their heart and had sought him with their whole desire, and he was found by them, and the Lord gave them rest all around. I want that to be true, and I know it can be for each of us as we turn to the Lord with all of our heart and with all of our desire, and he will be found by us, and he will give us rest, as he did to the people of Judah. That's a promise. Because it was anybody that turned it to him. So it can be with each of us. Then Asa makes an alliance with Aram. Aram was a popular kingdom just to the east northeast in Syria. And Asa is like, okay, they're bigger than us. I'm kind of getting nervous. So he decides to make a covenant with him. Now this is condemned by one of the prophets. Why? Because he's saying, Hey, you just made this covenant with the Lord that you were going to trust in him and look to him. And now you're doing it with another king. You're putting more trust in human hands than in the Lord. And how often do we do that? I do that a lot. I might not do it to the same extent as of as Esa. But I can't that's because I can't, because I'm not a king. But you know, like how often are we like, yes, I trust in the Lord, but also I'm putting my trust in man more? I don't trust that the Lord can save me as much as he can. He can. And then Asa actually gets a disease and death, which is kind of an interesting play on words, especially since his name literally means heal or healer. And in the end, he can't be healed by human hands. He doesn't turn to the Lord again. He turns to physicians, he turns to human hands to heal him. And he's not healed. And he is therefore uh he he dies, sadly, because of that. Um, and so he trusts in the arms of man more than God. He trusted in God, and when he did, he was blessed and prospered and was brought rest and peace. When he didn't, he was not healed. And that's not to say that people who aren't healed in this life, it's because they don't have enough faith. That is not what that means, and nor is this a universal story. This is especially an ancient way of looking at things, and we now, you know, know about uh germs and other such things. Um, and modern medicine can be seen and is seen as a gift from God. But also, there are certain things in our lives that we need to trust in the Lord more than in the arms of man, whether that be questions that we have or financial situations or trials or unforeseen circumstances that come up. Can we trust in the Lord? And the Lord may answer our prayers through the means of man, but we need to rely on him and trust on him to give us the support in his timing. Next we have Jehosaphat. Now, Jehoshaphat means Jehovah is sorry, Jehovah is judge, or Jehovah has judged. And what has Jehovah judged in this? To choose and to follow God. He walked in the earlier ways of his father, he followed the Lord, therefore he he he he he continues these reforms and they are blessed. But then people start making war with them, probably because again, they were prospering, so people come up with him, and but they give him actually some money. The Philistines give him money, and the Arabs give him money. But um so they actually were blessed in that way, but then he makes an alliance with Israel, with Ahab. This is a problem why. If you remember in Kings, we talked about Ahab and Jezebel, kind of considered, at least according to the narrative of kings, as being pretty wicked people. Um, and he makes an alliance with them politically, and this is not recommended by the um prophets, but he does anyway. And so then they're they're going, and they just as per the norm in the ancient world, when they're gonna go fight, they're like, Okay, we should probably consult a prophet. So they consult a bunch of prophets, and Jehoshaphat's like, can we actually do um Micaiah? Micaiah, and and Ahab says, sure, but he never says anything good against me. He he's good. I told like I promise you, he won't say anything good about this because he he always just says the worst things. So they go, and the prophets come, and each prophet says, No, you know what, you're gonna win. The Lord has told me that you're going to win. Thus says the Lord, you say it the Lord, you will win. But Mekiah, Micaiah says, first he says, Go and triumph, they will be given unto you. And but the king said unto him, How many times must I make you swear to tell me nothing but Truth in the name of the Lord. So Micaiah, so the king's like, I don't think you're speaking in the name of the Lord. I think you're kind of just saying what everybody else is saying. And he's like, You know what? You're right. He said, I saw all of Israel on the mountain like a sheep without a shepherd. And the Lord said, These have no masters. Let's each one go home in peace. So he predicts the scattering of Israel and the destruction. And but the king of Israel said, The Ahob said to Jehoshaphat, Did I not tell you that this would happen? I told you he was gonna, he was gonna, you know, I told you he actually didn't want to do good. I told him when he said good that he wasn't actually doing it. So, but he says, therefore hear the word of the Lord. And he describes a vision that he sees the Lord in counsel, which is very, very common at this time to think of the Lord as being the head of a divine council. Fairly normal for us, right? We would say the same thing, the God in council. Um, and so that's what he was doing. And, you know, according to the Hebrew, it is that the Lord sent and put forth this evil spirit um to be able to trick them. But according to the Joseph Smith translation, which can be very helpful, he um helps clarify that it is not the Lord who sends forth the evil spirit and to lie to Ahab to make them go fight and be destroyed, but that he found one among them. So just that there was an evil spirit found, that the devil perchance, you know, had put that evil spirit that was there, and that these prophets were were lying and that they were false prophets and were not speaking the name of the Lord, but Micaiah was. And even though it would made him unpopular with the king, it made him unpopular with the rest of the prophets, he could have been killed. He still stuck to what the Lord said, and that is true faith and humility, and it's really hard sometimes um to stick up for what we know is right when it's not what everybody says, and it might get us, you know, um it it might be hard, but I know that as we say the things that we feel in our hearts that have been confirmed to us by the spirit, not just you know, whatever willy-nilly comes to our minds, but but have been confirmed to us by the spirit as we share those things, as we bear pure testimony, that people will be receptives and that their hearts will be softened and they'll respect us as we respect other people as well for their opinions, they will respect us, and the bearing down of pure testimony of our testimony um will soften people's hearts. I have seen it in my life. Um, and that's what what Micaiah does here. He he, you know, did it and and they did end up being destroyed, and the king of Israel did die. Ahab did die. And um he even hid himself, he even disguised himself because he was probably a little bit afraid, I think, because he maybe knew that what Micaiah had said was true. Um, but he died anyway, and Jehosaphat came back. Um, but King Ahab did not. Um, and in fact, uh it led to um many different reforms and changes happening in the kingdom of Israel, but we won't get into that because that's more historical stuff than actual, um, and not in the Kumpholme. So, next we get into the reforms of Jehosaphat. So he's continuing to reform. He then sees that the Lord, you know, is on his side if he turns to him. So he continue continually does that. Then in chapter 20, we get to what the beginning of the compolemy was talking about, where three kingdoms are simultaneously attacking Jehoshaphat from all sides. If you go to the scripture helps, it shows this map, but they're literally all coming to him, each from the east, and they're they're going to come. So, what does Jehoshaphat do? He goes to the temple and he actually uses similar words to Solomon's prayer in order to call on the Lord, on the Lord's promises that he made to them at the temple. He said, Lord, don't you rule over all nations and kingdoms? Did not you drive out the inhabitants of this land? Did you not say that you built a sanctuary? Right? That that if disaster comes upon us, that we would cry unto you for your namesake, that and cry unto you in our distress, and you will hear and save. See now the people of Ammon, Moab, and Mount Seir, you would not let them invade, right? Like you didn't destroy these people, now they're coming to come with us. Will you not execute judgment upon them? For we are powerless against this great multitude that is coming against us. We know not what to do, but our eyes are on you. How many times have I felt this in my life? Where stress of daily life or world or noises of the world or of my own thoughts and doubts and depression and other things have come in, and I don't know what to do. And sometimes I've had to say, you know what, Lord, my eyes are upon you. And I just love this example and I want to use it more, which is, you know what, I'm powerless. I don't know what to do, but I'm looking to you. Please help me. And the Spirit of the Lord comes upon a Levite, right? So someone who um has the priesthood enough to speak for all of Israel, um, to speak to all of Judah. And he does, and he says, Thus says the those says the Lord, do not be feared or be dismayed at this great multitude, for the battle is not yours, but God's. I love that reminder. Hey, it's not my battle, it's actually God's battle, and he can take care of it if I trust in him. Right? And it might be a long battle, but he will help me. Do not fear or be dismayed. Tomorrow go out against them, and the Lord will be with you. I love that too, because how many times in our lives, and I've seen this in my own life, where it's like, you know what? Tomorrow, just get up and do it tomorrow, and the Lord will be with you. And sometimes I have to get that message every single day, which is like at the end of the day, I'm like, hey, this is really hard. And it's like, hey, just get up tomorrow and the Lord will be with you. Hey, it was really hard today. Yep, get up tomorrow and the Lord will be with you. And he can be with us every single day as we get up and arise early in the morning, right? And so then the army has this interesting um chant that they do in verse 21 give thanks to the Lord for his steadfast love, endures forever, for his hesit, right? Endures forever, his covenantal love that he is there, he takes care of them. Not I love that it's a concept of love, right? It's not just an obligation, but it's a love that he has for each and every one of us that he is there. And as they trust in him, they are saved. And they they give thanks again with the harps and the lairs and the trumpets in the house of the Lord. And that is what they do. Now, sadly, at the end of Jehoshaphat's reign, he you know, makes um he does not remove all of the high places, and he joins with Ahaziah of Israel who did do wickedly. So again, he makes a bad um uh alliance, probably again, trusting in the hands of the of man more, right? Because covenances and alliances are the same thing, but instead of trusting with his alliance, uh his covenant with the Lord, he makes another one um with Israel, and he's he said that that is not a good thing, and then his ships that are supposed to go to Tarshish, which would be a great place where they could get immense wealth and a lot of trading stuff with the Phoenicians, are eventually destroyed. So that's a bad economic decision, unfortunately, for the end of Jehoshaphat's reign. But in the end, right, we get the great story of Jehoshaphat. So again, the good and the bad, which I love. I love the idea that leaders don't have to be perfect for the Lord to still bless them. And maybe it is that you know what, we're not blessed in every aspect of our lives because we do, you know, some things that we have to repent of and turn back to the Lord, but that doesn't mean that we're lost or gone forever in the Lord's eyes. Then finally we get the story of Hezekiah, which we talked about last week, and he calls for a great Passover. We talked about this last week, but again, I want to reaffirm what's happening here. He calls for Passover not only for the people of Judah, but he calls for people again in Ephraim, in Manasseh, in Zebulon, in Asher to come. And by this time, um Assyria has destroyed Israel. So they are scattered, or they're just the few that are remaining, or they're leaving because they know Assyria is going to invade, right? So they're migrating down to Jerusalem and they're welcomed and they're accepted in. Are we welcoming people who are coming from other aspects of life, seeing them as our brothers and sisters, and letting them into the covenant just as they are here? Right? It's such a great lesson. And so he calls them to Passover and even gives them a little bit of break. So in the law of Moses, there's a stipulation which is hey, if people aren't ready, you know, you can instead of doing it at the specific time when Passover happens, you can do it a little bit later so that people can, the priests and everyone can become ritually pure. So that's what Hezekiah does. And not ever and so then the priests, you know, um get themselves ready, which I love. The Lord gives us time, right, to prepare, and he always gives us opportunities to be better. But not everybody cleansed themselves, especially the people from Ephraim, Manasseh, Isakar, and Zebulon. They didn't clean, maybe they didn't know how, maybe they had forgotten, right? They they weren't clean ritually, right? They had not cleansed themselves yet. They ate the Passover contrary to what was pre prescribed. Oh no, is this dangerous? But Hezekiah prayed for them, saying, This is in verse 18 and 19, saying, May the good Lord pardon all those who set their hearts to seek God, the Lord, the God of their ancestors, even though not in accordance with the sanctuary's rules of cleanliness. I love that scripture, and I that's my scripture of the week, which is hey, may the good Lord forgive all those who are trying to do their best. Even though they might not exactly fit the mold or do exactly what you know is laid out. Lord, just see the goodness of their hearts. And that's again what I see time and time again in Asa's ritual clean cleaning in Jehosaphat's in here. It's more about the state of our hearts than it is if we're exactly 1,000% doing what is correct. Now, if our hearts are true and our intentions are pure, that will lead us to follow what the Lord has commanded. But we might not be perfect at it. But if our intentions are pure, even if we're a little bit off or we're not doing it exactly prescribed, the Lord cares about our hearts. He needs us way more than he cares about our exactly correct. You know, ritual cleanliness. And the Pharisees forgot that, and that's what Jesus needed to remind them, which is the ritual cleanliness or the rituals or even the ordinances do not save us. It is Jesus Christ that saves us. It is him, and he needs the desires of our hearts and our actions and our repentance. And so, as we turn to him with these things, with true intentions, even if we don't do it exactly right, he will be merciful to us. And Hezekiah teaches that so well. He was a peacekeeper. He had people coming in from all walks of life. Again, some who knew what to do, others who didn't. But he allowed them time to change. And even when people couldn't change because they didn't know, he asked the Lord to forgive them and to see the goodness of their hearts, and that we can all do that as peacemakers in our own lives. Um, that we can be forgiving and pray that the Lord will see the good intentions of all of us, which I know he will. And I know that also, as reaffirmed in these chapters, ritual um and covenantal making ceremonies can actually be very important for us because they can remind us what the Lord has done for us. We can restart a relationship with him, we can remember him. Um, we can try to present ourselves as clean before the Lord, even if we're not perfect. And that's what the sacrament is to us each week. And that what is what going to the temple is. Again, it creates not only those vertical relationships between us and God, but it also creates those horizontal ones as we are there with our brothers and sisters who might not be perfect, who might not be fully a part of the covenant or might have been gone for a long time, but that we can welcome them in, um, both on this side of the veil and on the and in the and you know, on the other side of the veil, that we can welcome them in, that we can all remember the Lord and turn to him with our hearts, mind, and that we can see him in those things and remember everything that he has done for us. And again, the rituals are not what would save us, the ordinances are not what save us, but it they point us to Jesus Christ and help us to remember him and teach us eternal truths about him and allow us to show him and each other what he means to us. And I say these things in the name of Jesus Christ. Amen. Talk to you next week. Bye.