mh_parser/vol_split/14 - 2Chronicles/Chapter 16.xml

<div2 id="iiCh.xvii" n="xvii" next="iiCh.xviii" prev="iiCh.xvi" progress="82.89%" title="Chapter XVI">
<h2 id="iiCh.xvii-p0.1">S E C O N D   C H R O N I C L E
S</h2>
<h3 id="iiCh.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="iiCh.xvii-p1">This chapter concludes the history of the reign of
Asa, but does not furnish so pleasing an account of his latter end
as we had of his beginning. I. Here is a foolish treaty with
Benhadad king of Syria, <scripRef id="iiCh.xvii-p1.1" osisRef="Bible:2Chr.16.1-2Chr.16.6" parsed="|2Chr|16|1|16|6" passage="2Ch 16:1-6">ver.
1-6</scripRef>. II. The reproof which God sent him for it by a
prophet, <scripRef id="iiCh.xvii-p1.2" osisRef="Bible:2Chr.16.7-2Chr.16.9" parsed="|2Chr|16|7|16|9" passage="2Ch 16:7-9">ver. 7-9</scripRef>. III.
Asa's displeasure against the prophet for his faithfulness,
<scripRef id="iiCh.xvii-p1.3" osisRef="Bible:2Chr.16.10" parsed="|2Chr|16|10|0|0" passage="2Ch 16:10">ver. 10</scripRef>. IV. The sickness,
death, and burial of Asa, <scripRef id="iiCh.xvii-p1.4" osisRef="Bible:2Chr.16.11-2Chr.16.14" parsed="|2Chr|16|11|16|14" passage="2Ch 16:11-14">ver.
11-14</scripRef>.</p>
<scripCom id="iiCh.xvii-p0.1_1" osisRef="Bible:2Chr.16" parsed="|2Chr|16|0|0|0" passage="2Ch 16" type="Commentary"/>
<scripCom id="iiCh.xvii-p0.2_1" osisRef="Bible:2Chr.16.1-2Chr.16.6" parsed="|2Chr|16|1|16|6" passage="2Ch 16:1-6" type="Commentary"/><div class="Commentary" id="Bible:2Chr.16.1-2Chr.16.6">
<h4 id="iiCh.xvii-p1.7">Asa's League with Benhadad. (<span class="smallcaps" id="iiCh.xvii-p1.8">b. c.</span> 929.)</h4>
<p class="passage" id="iiCh.xvii-p2">1 In the six and thirtieth year of the reign of
Asa Baasha king of Israel came up against Judah, and built Ramah,
to the intent that he might let none go out or come in to Asa king
of Judah.   2 Then Asa brought out silver and gold out of the
treasures of the house of the <span class="smallcaps" id="iiCh.xvii-p2.1">Lord</span>
and of the king's house, and sent to Ben-hadad king of Syria, that
dwelt at Damascus, saying,   3 <i>There is</i> a league
between me and thee, as <i>there was</i> between my father and thy
father: behold, I have sent thee silver and gold; go, break thy
league with Baasha king of Israel, that he may depart from me.
  4 And Ben-hadad hearkened unto king Asa, and sent the
captains of his armies against the cities of Israel; and they smote
Ijon, and Dan, and Abel-maim, and all the store cities of Naphtali.
  5 And it came to pass, when Baasha heard <i>it,</i> that he
left off building of Ramah, and let his work cease.   6 Then
Asa the king took all Judah; and they carried away the stones of
Ramah, and the timber thereof, wherewith Baasha was building; and
he built therewith Geba and Mizpah.</p>
<p class="indent" id="iiCh.xvii-p3">How to reconcile the date of this event
with the history of the kings I am quite at a loss. Baasha died in
the twenty-sixth year of Asa, <scripRef id="iiCh.xvii-p3.1" osisRef="Bible:1Kgs.16.8" parsed="|1Kgs|16|8|0|0" passage="1Ki 16:8">1 Kings
xvi. 8</scripRef>. How then could this be done in his thirty-sixth
year, when Baasha's family was quite cut off, and Omri was upon the
throne? It is generally said to be meant of the thirty-sixth year
of the kingdom of Asa, namely, that of Judah, beginning from the
first of Rehoboam, and so it coincides with the sixteenth of Asa's
reign; but then (<scripRef id="iiCh.xvii-p3.2" osisRef="Bible:2Chr.15.19" parsed="|2Chr|15|19|0|0" passage="2Ch 15:19"><i>ch.</i> xv.
19</scripRef> must be so understood; and how could it be spoken of
as a great thing that there was no more war till the fifteenth year
of Asa, when that passage immediately before was in his fifteenth
year? (<scripRef id="iiCh.xvii-p3.3" osisRef="Bible:2Chr.15.10" parsed="|2Chr|15|10|0|0" passage="2Ch 15:10"><i>ch.</i> xv. 10</scripRef>),
and after this miscarriage of his, here recorded, he had wars,
<scripRef id="iiCh.xvii-p3.4" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9"><i>v.</i> 9</scripRef>. Josephus
places it in his twenty-sixth year, and then we must suppose a
mistake in the transcriber here and (<scripRef id="iiCh.xvii-p3.5" osisRef="Bible:2Chr.15.19" parsed="|2Chr|15|19|0|0" passage="2Ch 15:19"><i>ch.</i> xv. 19</scripRef>, the admission of which
renders the computation easy. This passage we had before (<scripRef id="iiCh.xvii-p3.6" osisRef="Bible:1Kgs.15.17-1Kgs.15.24" parsed="|1Kgs|15|17|15|24" passage="1Ki 15:17-24">1 Kings xv. 17</scripRef>, &amp;c.) and Asa
was in several ways faulty in it. 1. He did not do well to make a
league with Benhadad, a heathen king, and to value himself so much
upon it as he seems to have done, <scripRef id="iiCh.xvii-p3.7" osisRef="Bible:2Chr.16.3" parsed="|2Chr|16|3|0|0" passage="2Ch 16:3"><i>v.</i> 3</scripRef>. Had he relied more upon his
covenant, and his father's, with God, he would not have boasted so
much of his league, and his father's, with the royal family of
Syria. 2. If he had had a due regard to the honour of Israel in
general, he would have found some other expedient to give Baasha a
diversion than by calling in a foreign force, and inviting into the
country a common enemy, who, in process of time, might be a plague
to Judah too. 3. It was doubtless a sin in Benhadad to break his
league with Baasha upon no provocation, but merely through the
influence of a bribe; and, if so, certainly it was a sin in Asa to
move him to it, especially to hire him to do it. The public faith
of kings and kingdoms must not be made so cheap a thing. 4. To take
silver and gold out of the house of the Lord for this purpose was a
great aggravation of the sin, <scripRef id="iiCh.xvii-p3.8" osisRef="Bible:2Chr.16.2" parsed="|2Chr|16|2|0|0" passage="2Ch 16:2"><i>v.</i> 2</scripRef>. Must the temple be plundered to
serve his carnal politics? He had better have brought gifts and
offerings with prayers and supplications, to the house of the Lord,
that he might have engaged God on his side and made him his friend;
then he would not have needed to be at this expense to make
Benhadad his friend. 5. It was well if Asa had not to answer for
all the mischief that the army of Benhadad did unjustly to the
cities of Israel, all the blood they shed and all the spoil they
made, <scripRef id="iiCh.xvii-p3.9" osisRef="Bible:2Chr.16.4" parsed="|2Chr|16|4|0|0" passage="2Ch 16:4"><i>v.</i> 4</scripRef>. Perhaps
Asa intended not that they should carry the matter so far. But
those that draw others to sin know not what they do, nor where it
will end. The beginning of sin is as the letting forth of water.
However the project succeeded. Benhadad gave Baasha a powerful
diversion, obliged him to leave off building Ramah and betake
himself to the defence of his own country northward, which gave Asa
an opportunity, not only to demolish his fortifications, but to
seize the materials and convert them to his own use.</p>
</div><scripCom id="iiCh.xvii-p0.3" osisRef="Bible:2Chr.16.7-2Chr.16.14" parsed="|2Chr|16|7|16|14" passage="2Ch 16:7-14" type="Commentary"/><div class="Commentary" id="Bible:2Chr.16.7-2Chr.16.14">
<h4 id="iiCh.xvii-p3.11">Asa's Death and Burial. (<span class="smallcaps" id="iiCh.xvii-p3.12">b. c.</span> 914.)</h4>
<p class="passage" id="iiCh.xvii-p4">7 And at that time Hanani the seer came to Asa
king of Judah, and said unto him, Because thou hast relied on the
king of Syria, and not relied on the <span class="smallcaps" id="iiCh.xvii-p4.1">Lord</span> thy God, therefore is the host of the king
of Syria escaped out of thine hand.   8 Were not the
Ethiopians and the Lubims a huge host, with very many chariots and
horsemen? yet, because thou didst rely on the <span class="smallcaps" id="iiCh.xvii-p4.2">Lord</span>, he delivered them into thine hand.  
9 For the eyes of the <span class="smallcaps" id="iiCh.xvii-p4.3">Lord</span> run to
and fro throughout the whole earth, to show himself strong in the
behalf of <i>them</i> whose heart <i>is</i> perfect toward him.
Herein thou hast done foolishly: therefore from henceforth thou
shalt have wars.   10 Then Asa was wroth with the seer, and
put him in a prison house; for <i>he was</i> in a rage with him
because of this <i>thing.</i> And Asa oppressed <i>some</i> of the
people the same time.   11 And, behold, the acts of Asa, first
and last, lo, they <i>are</i> written in the book of the kings of
Judah and Israel.   12 And Asa in the thirty and ninth year of
his reign was diseased in his feet, until his disease <i>was</i>
exceeding <i>great:</i> yet in his disease he sought not to the
<span class="smallcaps" id="iiCh.xvii-p4.4">Lord</span>, but to the physicians.  
13 And Asa slept with his fathers, and died in the one and fortieth
year of his reign.   14 And they buried him in his own
sepulchres, which he had made for himself in the city of David, and
laid him in the bed which was filled with sweet odours and divers
kinds <i>of spices</i> prepared by the apothecaries' art: and they
made a very great burning for him.</p>
<p class="indent" id="iiCh.xvii-p5">Here is, I. A plain and faithful reproof
given to Asa by a prophet of the Lord, for making this league with
Baasha. The reprover was Hanani the seer, the father of Jehu,
another prophet, whom we read of <scripRef id="iiCh.xvii-p0.4" osisRef="Bible:1Kgs.16.1" parsed="|1Kgs|16|1|0|0" passage="1 Kings xvi. 1">1 Kings xvi. 1</scripRef>; <scripRef id="iiCh.xvii-p0.5" osisRef="Bible:2Chr.19.2" parsed="|2Chr|19|2|0|0" passage="2 Chron. xix. 2">2 Chron. xix. 2</scripRef>. We
observed several things amiss in Asa's treaty with Benhadad. But
that which the prophet here charges upon him as the greatest fault
he was guilty of in that matter is his <i>relying on the king of
Syria and not on the Lord his God, <scripRef id="iiCh.xvii-p5.2" osisRef="Bible:2Chr.16.7" parsed="|2Chr|16|7|0|0" passage="2Ch 16:7"><i>v.</i> 7</scripRef>.</i> He thought that, though God
was on his side, this would not stand him in stead unless he had
Benhadad on his side, that God either could not or would not help
him, but he must take this indirect course to help himself. Note,
God is much displeased when he is distrusted and when an arm of
flesh is relied on more than his power and goodness. By putting our
confidence in God we give honour to him, and therefore he thinks
himself affronted if we give that honour to another. He plainly
tells the king that herein he had done foolishly, <scripRef id="iiCh.xvii-p5.3" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9"><i>v.</i> 9</scripRef>. It is a foolish thing to
lean on a broken reed, when we have the rock of ages to rely upon.
To convince him of his folly he shows him,</p>
<p class="indent" id="iiCh.xvii-p6">1. That he acted against his experience,
<scripRef id="iiCh.xvii-p6.1" osisRef="Bible:2Chr.16.8" parsed="|2Chr|16|8|0|0" passage="2Ch 16:8"><i>v.</i> 8</scripRef>. He, of all
men, had no reason to distrust God, who had found him such a
present powerful helper, by whom he had been made to triumph over a
threatening enemy, as his father before him, <i>because he relied
upon the Lord his God,</i> (<scripRef id="iiCh.xvii-p6.2" osisRef="Bible:2Chr.13.18 Bible:2Chr.14.11" parsed="|2Chr|13|18|0|0;|2Chr|14|11|0|0" passage="2Ch 13:18,14:11"><i>ch.</i> xiii. 18; xiv. 11</scripRef>.
"<i>What!</i>" said the prophet, "Were not the Ethiopians and the
Lubim a huge host, enough to swallow up a kingdom? And yet,
<i>because thou didst rely on the Lord, he delivered them into thy
hand;</i> and was not he sufficient to help thee against Baasha?"
Note, The many experiences we have had of the goodness of God to us
aggravate our distrust of him. Has he not helped us in six
troubles? And have we any reason to suspect him in the seventh? But
see how deceitful our hearts are! We trust in God when we have
nothing else to trust to, when need drives us to him; but, when we
have other things to stay on, we are apt to stay too much on them
and to lean on our own understanding as long as that has any thing
to offer; but a believing confidence will be in God only, when a
smiling world courts it most.</p>
<p class="indent" id="iiCh.xvii-p7">2. That he acted against his knowledge of
God and his providence, <scripRef id="iiCh.xvii-p7.1" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9"><i>v.</i>
9</scripRef>. Asa could not be ignorant that <i>the eyes of the
Lord run to and fro through the earth, strongly to hold with
those</i> (so it may be read) <i>whose heart is perfect towards
him;</i> that is, (1.) That God governs the world in infinite
wisdom, and the creatures, and all their actions, are continually
under his eye. The eye of Providence is quick-sighted—it
<i>runs;</i> it is intent—it runs <i>to and fro;</i> it reaches
far—<i>through the whole earth,</i> no corner of which is from
under it, not the most dark or distant; and his eye directs his
hand, and the arm of his power; for he shows himself strong. Does
Satan walk to and fro in the earth? Providence <i>runs</i> to and
fro, is never out of the way, never to seek, never at a loss. (2.)
That God governs the world for the good of his people, does all in
pursuance of the counsels of his love concerning their salvation,
all <i>for Jacob his servant's sake, and Israel his elect,</i>
<scripRef id="iiCh.xvii-p7.2" osisRef="Bible:Isa.45.4" parsed="|Isa|45|4|0|0" passage="Isa 45:4">Isa. xlv. 4</scripRef>. <i>Christ is
head over all things to his church,</i> <scripRef id="iiCh.xvii-p7.3" osisRef="Bible:Eph.1.22" parsed="|Eph|1|22|0|0" passage="Eph 1:22">Eph. i. 22</scripRef>. (3.) That those whose hearts are
upright with him may be sure of his protection and have all the
reason in the world to depend upon it. He is able to protect them
in the way of their duty (for wisdom and might are his), and he
actually intends their protection. A practical disbelief of this 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
Benhadad.</p>
<p class="indent" id="iiCh.xvii-p8">3. That he acted against his interest. (1.)
He had lost an opportunity of checking the growing greatness of the
king of Syria, (<scripRef id="iiCh.xvii-p8.1" osisRef="Bible:2Chr.16.7" parsed="|2Chr|16|7|0|0" passage="2Ch 16:7"><i>v.</i>
7</scripRef>): His <i>host has escaped out of thy hand,</i> which
otherwise would have joined with Baasha's and fallen with it. (2.)
He had incurred God's displeasure and henceforth must expect no
peace, but the constant alarms of war, <scripRef id="iiCh.xvii-p8.2" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9"><i>v.</i> 9</scripRef>. Those that cannot find in their
hearts to trust God forfeit his protection and throw themselves out
of it.</p>
<p class="indent" id="iiCh.xvii-p9">II. Asa's displeasure at this reproof.
Though it came from God by one that was known to be his messenger,
though the reproof was just and the reasoning fair, and all
intended for his good, yet he was wroth with the seer for telling
him of his folly; nay, <i>he was in a rage with him,</i> <scripRef id="iiCh.xvii-p9.1" osisRef="Bible:2Chr.16.10" parsed="|2Chr|16|10|0|0" passage="2Ch 16:10"><i>v.</i> 10</scripRef>. Is this Asa? Is this
he whose heart was perfect with the Lord all his days? Well, let
him that thinks he stands 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 that cannot bear to be
told of his faults! Lord, what is man, when God leaves him to
himself? Those that idolize their own conduct cannot bear
contradiction; and those that indulge a peevish passionate temper
may be transported by it into impieties as well as into
indecencies, and will, some time or other, fly in the face of God
himself. See what gall and wormwood this root of bitterness bore.
1. In his rage he committed the prophet to the jail, <i>put him in
a prison-house,</i> as a malefactor, <i>in the stocks</i> (so some
read it,) or into <i>little-ease.</i> God's prophets meet with many
that cannot bear reproof, but take it much amiss, yet they must do
their duty. 2. Having proceeded thus far, <i>he oppressed some of
the people,</i> 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.</p>
<p class="indent" id="iiCh.xvii-p10">III. His sickness. Two years before he died
<i>he was diseased in his feet</i> (<scripRef id="iiCh.xvii-p10.1" osisRef="Bible:2Chr.16.12" parsed="|2Chr|16|12|0|0" passage="2Ch 16:12"><i>v.</i> 12</scripRef>), afflicted with the gout in a
high degree. He had put the prophet in the stocks, and now God put
him in the stocks; so his punishment answered his sin. <i>His
disease was exceedingly great;</i> it came to the height (so some);
it flew up to his head (so others), and then it was mortal. This
was his affliction; but his sin was that in his disease, instead of
seeking to the Lord for relief, he <i>sought to the physicians.</i>
His making use of physicians was his duty; but trusting to them,
and expecting that from them which was to be had from God only,
were his sin and folly. The help of creatures must always be used
with an eye to the Creator, and in dependence upon him, who makes
every creature that to us which it is, and without whom the most
skilful and faithful are physicians of no value. Some think that
these physicians were strangers to the commonwealth of Israel, and
were a sort of conjurers, to whom he applied as if there were not a
God in Israel.</p>
<p class="indent" id="iiCh.xvii-p11">IV. His death and burial. His funeral had
something of extraordinary solemnity in it, <scripRef id="iiCh.xvii-p11.1" osisRef="Bible:2Chr.16.14" parsed="|2Chr|16|14|0|0" passage="2Ch 16:14"><i>v.</i> 14</scripRef>. They made a very magnificent
<i>burying for him.</i> I am loth to think (as some do) that he
himself ordered this funeral pomp, and that it was an instance of
his vanity, that he would be buried like the Gentiles, and not
after the way of the Jews. It is said indeed, <i>He digged the
sepulchre for himself,</i> as one mindful of his grave; but I am
willing to believe that this funeral pomp was rather an expression
of the great respect his people retained for him, notwithstanding
the failings and infirmities of his latter days. It was agreed to
do him honour at his death. Note, 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. He
that said, <i>There is not a just man that doeth good and sinneth
not, yet</i> said also, <i>The memory of the just is blessed;</i>
and let it be so.</p>
</div></div2>