3 Let there be an agreement between me and you as there was between my father and your father: see, I have sent you silver and gold; go and put an end to your agreement with Baasha, king of Israel, so that he may give up attacking me.
Then Abimelech sent for Abraham, and said, What have you done to us? what wrong have I done you that you have put on me and on my kingdom so great a sin? You have done to me things which are not to be done. And Abimelech said to Abraham, Why did you do this thing?
And Moses said to Aaron, What did the people do to you that you let this great sin come on them?
But all the chiefs said to the people, We have taken an oath to them by the Lord, the God of Israel, and so we may not put our hands on them. This is what we will do to them: we will not put them to death, for fear that wrath may come on us because of our oath to them.
And you are to make no agreement with the people of this land; you are to see that their altars are broken down: but you have not given ear to my voice: what have you done?
Then the king sent for the Gibeonites; (now the Gibeonites were not of the children of Israel, but were the last of the Amorites, to whom the children of Israel had given an oath; but Saul, in his passion for the children of Israel and Judah, had made an attempt on their lives:)
And Jehu, the son of Hanani the seer, went to King Jehoshaphat and said to him, Is it right for you to go to the help of evil-doers, loving the haters of the Lord? because of this, the wrath of the Lord has come on you.
Who gives honour to those who have the fear of the Lord, turning away from him who has not the Lord's approval. He who takes an oath against himself, and makes no change.
Cursed are those who go down to Egypt for help, and who put their faith in horses; looking to war-carriages for salvation, because of their numbers; and to horsemen, because they are very strong; but they are not looking to the Holy One of Israel, or turning their hearts to the Lord; Though he is wise, and able to send evil, and his purpose will not be changed; but he will go against the house of the evil-doers, and against those to whom they are looking for help. For the Egyptians are men, and not God; and their horses are flesh, and not spirit: and when the Lord's hand is stretched out, the helper and he who is helped will come down together.
For he put his oath on one side in letting the agreement be broken; and though he had given his hand to it, he did all these things; he will not get away safe. And so the Lord has said, By my life, truly, for my oath which he put on one side, and my agreement which has been broken, I will send punishment on his head.
Without knowledge, not true to their undertakings, unkind, having no mercy: Who, though they have knowledge of the law of God, that the fate of those who do these things is death, not only go on doing these things themselves, but give approval to those who do them.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Chronicles 16
Commentary on 2 Chronicles 16 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 16
2Ch 16:1-14. Asa, by a League with the Syrians, Diverts Baasha from Building Ramah.
1-6. In the six and thirtieth year of the reign of Asa, Baasha … came up against Judah—Baasha had died several years before this date (1Ki 15:33), and the best biblical critics are agreed in considering this date to be calculated from the separation of the kingdoms, and coincident with the sixteenth year of Asa's reign. This mode of reckoning was, in all likelihood, generally followed in the book of the kings of Judah and Israel, the public annals of the time (2Ch 16:11), the source from which the inspired historian drew his account.
Baasha … built Ramah—that is, fortified it. The blessing of God which manifestly rested at this time on the kingdom of Judah, the signal victory of Asa, the freedom and purity of religious worship, and the fame of the late national covenant, were regarded with great interest throughout Israel, and attracted a constantly increasing number of emigrants to Judah. Baasha, alarmed at this movement, determined to stem the tide; and as the high road to and from Jerusalem passed by Ramah, he made that frontier town, about six miles north of Asa's capital, a military station, where the vigilance of his sentinels would effectually prevent all passage across the boundary of the kingdom (see on 1Ki 15:16-22; also Jer 41:9).
4. Ben-hadad … sent the captains of his armies … and they smote … Abelmaim—"The meadow of waters," supposed to have been situated on the marshy plain near the uppermost lake of the Jordan. The other two towns were also in the northern district of Palestine. These unexpected hostilities of his Syrian ally interrupted Baasha's fortifications at Ramah, and his death, happening soon after, prevented his resuming them.
7-10. Hanani the seer came to Asa … and said—His object was to show the king his error in forming his recent league with Ben-hadad. The prophet represented the appropriation of the temple treasures to purchase the services of the Syrian mercenaries, as indicating a distrust in God most blameable with the king's experience. He added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over the united forces of Baasha and Ben-hadad, more splendid than that obtained over the Ethiopians. Such a victory, by destroying their armies, would have deprived them of all power to molest him in the future; whereas by his foolish and worldly policy, so unworthy of God's vicegerent, to misapply the temple treasures and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (1Ki 15:32). This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.
10. Asa oppressed some of the people the same time—The form or degree of this oppression is not recorded. The cause of his oppressing them was probably due to the same offense as that of Hanani—a strong expression of their dissatisfaction with his conduct in leaguing with Ben-hadad, or it may have been his maltreatment of the Lord's servant.
12. Asa … was diseased in his feet—probably the gout.
yet his disease was exceeding great—better, "moved upwards" in his body, which proves the violent and dangerous type of the malady.
yet in his disease he sought not to the Lord, but to the physicians—most probably Egyptian physicians, who were anciently in high repute at foreign courts, and who pretended to expel diseases by charms, incantations, and mystic arts. Asa's fault consisted in his trusting to such physicians, while he neglected to supplicate the aid and blessing of God. The best and holiest men have been betrayed for a time into sins, but through repentance have risen again; and as Asa is pronounced a good man (2Ch 15:17), it may be presumed that he also was restored to a better state of mind.
14. they buried him in his own sepulchres—The tombs in the neighborhood of Jerusalem were excavated in the side of a rock. One cave contained several tombs or sepulchres.
laid him in the bed … filled with sweet odours and divers kinds of spices—It is evident that a sumptuous public funeral was given him as a tribute of respect and gratitude for his pious character and patriotic government. But whether "the bed" means a state couch on which he lay exposed to public view, the odoriferous perfumes being designed to neutralize the offensive smell of the corpse, or whether it refers to an embalmment, in which aromatic spices were always used in great profusion, it is impossible to say.
they made a very great burning for him—according to some, for consuming the spices. According to others, it was a magnificent pile for the cremation of the corpse—a usage which was at that time, and long after, prevalent among the Hebrews, and the omission of which in the case of royal personages was reckoned a great indignity (2Ch 21:19; 1Sa 31:12; Jer 34:5; Am 6:10).