2 Chronicles · Chapter 16

V. 1. Of the reign-Or, of the kingdom of Asa, that is, of the kingdom of Judah, which was now Asa’s kingdom; or from the time of the division of the two kingdoms. Rehoboam reigned seventeen years, Abijah three years, Asa had now reigned fifteen years, all which put together, make up the thirty five years mentioned 2 Chronicles 15:19, and in the next year Baasha wars against him; and the ground of the war was the defection of many of his subjects to Asa, 2 Chronicles 15:9.

Verse 1. The six and thirtieth year] After the division of the kingdoms of Israel and Judah; according to Usher. This opinion is followed in our margin; see Clarke’s note on “1 Kings 15:16”, where this subject is farther considered.

Concerning Baasha’s building of Ramah, see Clarke’s note on “1 Kings 15:17”.

Verse 1. In the six and thirtieth year of the reign of Asa — This date disagrees so much with what is said 1 Kings 15:33, that there seems to be no other way of reconciling the two passages, but allowing that a trivial mistake has been made by the transcribers here, and that instead of the thirty-sixth, we ought to read here the twenty-sixth. This reading is approved by Houbigant, and is evidently adopted by Josephus, lib. 8, cap.

6. Baasha began his reign in the third year of Asa, and reigned no more than twenty-four years. He was, therefore, dead nine years, at least, before the thirty-sixth year of Asa. Baasha came up against Judah, and built Ramah — That is, made a wall about it, and fortified it. The late defection of so many of his subjects to the house of David was the occasion of his fortifying this place, designing hereby both to prevent others of them from revolting, and to hinder Asa’s subjects from coming into his dominions to seduce his people from their obedience to him.

Verse 1. In the six and thirtieth year. Baasha began to reign the third year of Asa, and he reigned twenty four years. 1 Kings 15:33. And when obliged by Benhadad to abandon the fortifications of Ramah, he was, according to Josephus, in the last year of his reign. Hence it should read, “In the twenty sixth year,” or as in the margin, “from the rending of the ten tribes from Judah over which Asa was now king.”

Verses 1-6 correspond with 1 Kings 15:17-22, where see notes. On the date six and thirtieth year, see note on 2 Chronicles 15:19.

Verses 1-6 correspond with 1 Kings 15:17-22, where see notes. On the date six and thirtieth year, see note on 2 Chronicles 15:19.

Verse 3. There is a league] Let there be a treaty, offensive and defensive, between me and thee: see on 1 Kings 15:22.

Verses 1-6 correspond with 1 Kings 15:17-22, where see notes. On the date six and thirtieth year, see note on 2 Chronicles 15:19.

Verses 1-6 correspond with 1 Kings 15:17-22, where see notes. On the date six and thirtieth year, see note on 2 Chronicles 15:19.

Verses 1-6 correspond with 1 Kings 15:17-22, where see notes. On the date six and thirtieth year, see note on 2 Chronicles 15:19.

Verse 6. Took all Judah] See on 1 Kings 15:22.

Verses 1-6 correspond with 1 Kings 15:17-22, where see notes. On the date six and thirtieth year, see note on 2 Chronicles 15:19.

V. 7. Escaped-And so reserved to be a scourge to thy kingdom and posterity: whereas if he had joined with Baasha against thee, thou shouldst have overthrown them both, and prevented all that mischief which that monarch will do to thy family.

Verse 7. Escaped out of thine hand.] It is difficult to know what is here intended. Perhaps the Divine providence had intended to give Asa a grand victory over the Syrians, who had always been the inveterate enemies of the Jews; but by this unnecessary and very improper alliance between Asa and Ben-hadad, this purpose of the Divine providence was prevented, and thus the Syrians escaped out of his hands.

Verse 7. At that time Hanani the seer came to Asa, &c. — Here follows, in addition to what is recorded concerning Asa in the first book of Kings, a remarkable history, which relates his great weakness in his declining years, and God’s displeasure on account of it. Because thou hast relied on the king of Syria, and not on the Lord thy God — It is a great weakness in our nature, which cannot be too much guarded against, to be ever prone to forego our confidence in God for human means; or to put a greater and more assured trust in them, than in the power, love, and faithfulness of God. Therefore is the host of the king of Syria escaped out of thy hand — And so reserved to be a scourge to thy kingdom and posterity: whereas, if the Syrians had continued their league with Baasha, and joined him against thee, thou shouldest have overthrown both them and Baasha, as thou didst the Ethiopians, and thereby have prevented all the mischiefs which the king of Syria will do to thy family.

7. Hanani the seer — See note on 1 Kings 16:1. This prophet and his son Jehu (compare 1 Chronicles 19:2) were noted for uttering oracles of rebuke and judgment. They boldly stood up before kings to admonish them of their sins, and to proclaim the threatened judgments of the Almighty. Therefore is the host… of Syria escaped out of thine hand — Thus the prophet implies that had Asa assumed the defensive, and fought against Baasha and Ben-hadad, the Syrian host would, like the Egyptian under Zerah, have fallen into his hands.

V. 8. Lubims-Either, the Lybians in Africa; or another people, possibly descended from them, but now seated in some part of Arabia.

Verse 8. And the Lubims — Either the Libyans in Africa, or another people possibly descended from them, but now seated in some part of Arabia. See on 2 Chronicles 12:3.

V. 9. Done foolishly-It is a foolish thing to lean on a broken reed, when we have the rock of ages to rely upon. Perfect-Upright and sincere, as thine is not. He was sincere in the general course of his life, but some particulars, whereof this is one, his heart did not perfectly cleave to God.

Verse 9. Therefore-thou shalt have wars.] And so he had with Israel during the rest of his reign, 1 Kings 15:32.

Verse 9. The eyes of the Lord run to and fro throughout the whole earth — He governs the world in infinite wisdom, the creatures, and all their actions, are continually under his eye, and he exercises a most watchful providence over all those who sincerely commit themselves to his care, and depend upon him in well-doing, and will not fail to protect them. To show himself strong in behalf of them whose heart is perfect, &c. — Upright and sincere; who truly desire and endeavour to know and do his will in all things. Such may he sure of his protection and aid, and have all the reason in the world to depend thereon. A firm and lively faith in this brings us near to God, and unites us to him: but a practical disbelief of it produces the contrary effect, and is at the bottom of all our departures from God, and double dealing with him. Asa could not trust God, and therefore made court to Ben-hadad, in which, as the prophet here tells him, he did foolishly, both acting against his own interest, and incurring God’s displeasure, who pronounced that from henceforth he should have wars, as a chastisement of his folly. It is, indeed, a foolish thing to lean on a broken reed, when we have the Rock of ages to rely on. Here we learn in what sense we are to understand this sacred writer, when he says, (2 Chronicles 15:17,) that the heart of Asa was perfect all his days: he was perfect and sincere in the things there spoken of, in the establishment of the outward worship of God; but not in the inward worship of him, trusting in, fearing, and loving him with all his heart. Or, he was upright and sincere in the general course of his life, though in some particulars, whereof this was one, his heart did not perfectly cleave to God as it should have done.

Verse 10. Asa was wroth with the seer] Instead of humbling himself, and deprecating the displeasure of the Lord, he persecuted his messenger: and having thus laid his impious hands upon the prophet, he appears to have got his heart hardened through the deceitfulness of sin; and then he began to oppress the people, either by unjust imprisonments, or excessive taxations.

Verse 10. Asa was wroth with the seer — Though the reproof came from God by one that was known to be his messenger; though it was just, and the reasoning fair, and all intended for his good, yet he was wroth with the prophet; nay, he was in a rage with him, for telling him of his folly. Is this Asa? Is this he whose heart is said to have been perfect with the Lord? How needful that advice, Let him that standeth take heed lest he fall! A wise man! and yet in a rage! An Israelite! and yet in a rage with a prophet! A good man! and yet impatient of reproof, and cannot bear to be told of his faults! Lord, what is man when left to himself! They that idolize their own conduct, cannot bear contradiction; and they that indulge a peevish, passionate temper, may be transported by it into impieties as well as indecencies, and will some time or other, probably, fly in the face of God himself. See what gall and wormwood this root of bitterness bore! Asa put him in the prison-house — Him whom he knew to be a prophet of the Lord, and God’s messenger to him! Or, in the house of the stocks, (as some read it,) in which the feet, or, as some of the Hebrews say, the necks of the prisoners were locked up. God’s prophets meet with many that cannot bear reproof; still, however, they must proceed on doing their duty. And Asa oppressed some of the people the same time — Probably such as owned the prophet in his sufferings, or were known to be his particular friends. He that abused his power for the persecuting of God’s prophet, was left to himself further to abuse it for the crushing of his own subjects, whereby he weakened himself, and lost his interest. Most persecutors have been tyrants.

Ver. 10. Asa was wroth with the seer: proof sufficient that the king was in error. God had twice delivered him from two huge armies, and now he feared to trust the arm of salvation: so he impoverished his country, dishonoured the Lord, and strengthened the Syrians. Carnal men rarely knock at mercy’s door till human resources fail.

10. Asa was wroth with the seer — Alas, that he whose heart had been encouraged by the words of Azariah (2 Chronicles 15:8,) could not endure the words of Hanani! A prison house — Hebrews, a house of the stocks. Gesenius defines the word rendered stocks “a wooden frame, in which the feet, hands, and neck of a person were so fastened that his body was held bent.” Very different was Rehoboam’s action when the prophet Shemaiah rebuked him and threatened judgment. 2 Chronicles 12:5, 6. Asa oppressed some of the people the same time — For doubtless some of the people sympathized with Hanani, and were greatly dissatisfied with the king’s measures; for many would clearly see that his league with Syria against Israel would in turn give Ben-hadad an advantage over the kingdom of Judah which might in time become disastrous. Asa attempted to suppress the discontent of the people by oppression.

V. 12. Sought not-He did not humble himself before God, but put his confidence in the skill and faithfulness of his physicians. His making use of physicians was his duty, but his trusting in them, and expecting that from them, which was to be had from God only, was his sin and folly. The help of every creature must be used, with an eye to the creator, and in dependence on him, who makes every creature that to us which it is, without whom the most skilful and faithful are physicians of no value.

Verse 12. Diseased in his feet] He had a strong and long fit of the gout; this is most likely.

He sought not to the Lord] “He did not seek discipline from the face of the Lord, but from the physicians.”-Targum.

Are we not taught by this to make prayer and supplication to the Lord in our afflictions, with the expectation that he will heal us when he finds us duly humbled, i.e., when the end is answered for which he sends the affliction?

Verse 12. Asa was diseased in his feet — Afflicted with the gout in a high degree. “He put the prophet in the stocks,” says Henry, “and now God put him in the stocks; so his punishment answered his sin.” Until his disease was exceeding great — wylj hl[ml d[, ad lemaalah chaljo, until his disease came to the height, or, until it ascended, namely, to his stomach, or head: and then it became mortal. Yet in his disease he sought not to the Lord, but to the physicians — He did not humble himself before God, but put his confidence in the skill and faithfulness of his physicians. His making use of physicians was his duty, but his trusting in them, and expecting that from them which was to be had from God only, was his sin and folly. The help of every creature must be used with an eye to the Creator, and in dependance on him, who makes every creature that to us which it is, without whom the most skilful and faithful are physicians of no value.

12. Diseased in his feet — Perhaps the gout. See note on 1 Kings 15:23. Yet in his disease he sought not to the Lord — in his disease, as in war with Baasha, he sought other counsellors than the prophets of Jehovah.

Ver. 13, 14. Asa slept with his fathers—and they made a very great burning for him. In some convenient and adjacent place, they raised a huge pile of aromatic wood and sweet odours, whose flames would perfume and illuminate the surrounding country. This was in imitation of the heathen, who really burned the bodies of the dead. Homer thus describes the burning of Patroclus. “A hundred feet spread the pile on each side. High on the top they laid the dead, grieving in their soul for the soul of their friend. Many beeves lay in death at the pyre; stript of their hides they lay. Achilles wraps in the fat the dead. From head to foot involved he lay; the carcases of the bullocks ranged on each side. Jars of honey and oil he placed low bending over the bier. Four high-necked steeds he threw in the pile. Of nine dogs that belonged to the chief, two he slew to attend their lord. Twelve youths he transfixed with steel, a bloody offering to the slain; twelve youths from parents renowned: so dreadful was the wrath of his soul.” “Beneath the pile the hero laid the invincible force of devouring fire. He groaned from his inmost soul, and called by name his hapless friend. Hail, oh Patroclus beloved! Even in the halls of Pluto, hail! All that I had promised, I now perform for my hapless friend. Twelve young Trojans of descent renowned; these all, with thee shall burn. But Hector, the son of Priam, the flames shall not consume. Fire shall not devour thy foe; the destined prey of hungry dogs.”—Macpherson’s Iliad, 23.

The above passage illustrates the contempt of the princes of Judah for the body of Jehoram, 2 Chronicles 21:19; and for what befel Jezebel before the palace of Jezreel.

V. 14. Burning-Of precious spices; thereby testifying their respect to him notwithstanding his miscarriages.

Verse 14. And laid him in the bed] It is very likely that the body of Asa was burnt; that the bed spoken of here was a funeral pyre, on which much spices and odoriferous woods had been placed; and then they set fire to the whole and consumed the body with the aromatics. Some think the body was not burned, but the aromatics only, in honour of the king. How the ancients treated the bodies of the illustrious dead we learn from Virgil, in the funeral rites paid to Misenus. Nec minus interea Misenum in littore Teucri Flebant, et cineri ingrato suprema ferebant. Principio pinguem tædis et robore secto Ingentem struxere pyram: cui frondibus atris Intexunt latera, et ferales ante cupressas Constituunt, decorantque super fulgentibus armis, &c. ÆN. vi. 214.

“Meanwhile the Trojan troops, with weeping eyes, To dead Misenus pay their obsequies.

First from the ground a lofty pile they rear Of pitch trees, oaks, and pines, and unctuous fir. The fabric’s front with cypress twigs they strew, And stick the sides with boughs of baleful yew. The topmost part his glittering arms adorn: Warm waters, then, in brazen caldrons borne Are poured to wash his body joint by joint, And fragrant oils the stiffen’d limbs anoint. With groans and cries Misenus they deplore: Then on a bier, with purple cover’d o’er, The breathless body thus bewail’d they lay, And fire the pile (their faces turn’d away.) Such reverend rites their fathers used to pay. Pure oil and incense on the fire they throw, And fat of victims which their friends bestow. These gifts the greedy flames to dust devour, Then on the living coals red wine they pour. And last the relics by themselves dispose, Which in a brazen urn the priests enclose. Old Corineus compass’d thrice the crew, And dipp’d an olive branch in holy dew; Which thrice he sprinkled round, and thrice aloud Invoked the dead, and then dismiss’d the crowd.” DRYDEN.

All these rites are of Asiatic extraction. Virgil borrows almost every circumstance from Homer; (see Iliad, xxiii., ver. 164, &c.;) and we well know that Homer ever describes Asiatic manners. Sometimes, especially in war, several captives were sacrificed to the manes of the departed hero. So, in the place above, the mean-souled, ferocious demon, ACHILLES, is represented sacrificing twelve Trojan captives to the ghost of his friend Patroclus. Urns containing the ashes and half-calcined bones of the dead occur frequently in barrows or tumuli in this country; most of them, no doubt, the work of the Romans. But all ancient nations, in funeral matters, have nearly the same rites.

II CHRONICLES

Verse 14. They buried him in his sepulchre which he had made for himself — As one mindful of his grave. And laid him in the bed with sweet odours, and divers kinds of spices — After the manner of those nations, Genesis 50:2; 2 Chronicles 21:19. And made a very great burning — Of precious spices; thereby testifying their respect to him, notwithstanding his miscarriages. The eminent piety and usefulness of good men ought to be remembered to their praise, though they have had their blemishes. Let their faults be buried in their graves, while their services are remembered over their graves.

Ver. 13, 14. Asa slept with his fathers—and they made a very great burning for him. In some convenient and adjacent place, they raised a huge pile of aromatic wood and sweet odours, whose flames would perfume and illuminate the surrounding country. This was in imitation of the heathen, who really burned the bodies of the dead. Homer thus describes the burning of Patroclus. “A hundred feet spread the pile on each side. High on the top they laid the dead, grieving in their soul for the soul of their friend. Many beeves lay in death at the pyre; stript of their hides they lay. Achilles wraps in the fat the dead. From head to foot involved he lay; the carcases of the bullocks ranged on each side. Jars of honey and oil he placed low bending over the bier. Four high-necked steeds he threw in the pile. Of nine dogs that belonged to the chief, two he slew to attend their lord. Twelve youths he transfixed with steel, a bloody offering to the slain; twelve youths from parents renowned: so dreadful was the wrath of his soul.” “Beneath the pile the hero laid the invincible force of devouring fire. He groaned from his inmost soul, and called by name his hapless friend. Hail, oh Patroclus beloved! Even in the halls of Pluto, hail! All that I had promised, I now perform for my hapless friend. Twelve young Trojans of descent renowned; these all, with thee shall burn. But Hector, the son of Priam, the flames shall not consume. Fire shall not devour thy foe; the destined prey of hungry dogs.”—Macpherson’s Iliad, 23.

The above passage illustrates the contempt of the princes of Judah for the body of Jehoram, 2 Chronicles 21:19; and for what befel Jezebel before the palace of Jezreel.

14. Buried him in his own sepulchres — He for some reason had had private tombs excavated in Jerusalem for himself and family, so that, apparently by his own desire, he was not buried in the tombs of the kings of Judah. Laid him in the bed — The niche or grave-chamber of the tomb which had been prepared for the king. Sweet odours and divers kinds of spices — The use of large quantities of perfumes and spices, especially at the burial of distinguished persons, was common among the ancient Israelites, as well as among other nations. Eighty pounds of spices are said to have been used at the funeral of Rabbi Gamaliel. At the funeral of Herod the Great five hundred servants attended as spice bearers. Joseph of Arimathea and Nicodemus gave a hundred pounds of myrrh and aloes for the burial of Jesus. See John 19:39, note. A very great burning — Not the burning of the dead body, for that practice was very rare in Israel; but a burning of fragrant spices, which was customary at the funerals of kings. Asa’s funeral was distinguished by the unusually large quantity of spices burned on the occasion.