Verse-by-Verse Bible Commentary
2 Chronicles 16:10

Clarke's Commentary

Verse 2 Chronicles 16:10. 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.

Bridgeway Bible Commentary

Reformation under Asa (14:1-16:14)

God’s blessings on Asa showed his pleasure with those who removed Canaanite customs and restored the Levitical order of worship. God rewarded Asa by giving him a remarkable victory over a large and powerful army that invaded from the south. This sign of God’s pleasure encouraged Asa to continue his reforms with greater boldness (14:1-15:19; see notes on 1 Kings 15:9-15).

When, however, Asa trusted in outside help instead of trusting in God, he displeased God and was rebuked by one of God’s prophets. Not willing to listen to advice, he treated cruelly any of his people who opposed his policies (16:1-14; see notes on 1 Kings 15:16-24).

Towards the end of Asa’s reign, Ahab came to power in the north. Under the influence of his foreign wife Jezebel, Ahab introduced a new form of Baal worship in Israel. This Baalism was far more powerful and far more evil than that practised by the common people at the local Baal shrines (1 Kings 15:25-29). But since these matters concerned the northern kingdom, the Chronicler, in keeping with his usual practice, does not record them.

Coffman's Commentaries on the Bible

GOD'S PROPHET REBUKED ASA, AND ASA WAS ANGRY

"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 hast not relied on Jehovah thy God, therefore is the host of the king of Syria escaped out of thy hand. Were not the Ethiopians and the Lubim a huge host, with chariots and horsemen exceeding many? yet, because thou didst rely on Jehovah, he delivered them into thy hand. For the eyes of Jehovah run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect before him. Herein thou hast done foolishly; for from henceforth thou shalt have wars. Then Asa was wroth with the seer, and put him in the prison-house; for he was in a rage with him because of this thing. And Asa oppressed some of the people at the same time."

One thing that the Chronicler most certainly had in mind here was to show the colossal failure of the whole institution of the monarchy. Even a good king like Asa could not remain uncorrupted while wielding the scepter of unchallenged power. The constant pressure of the flattering sycophants that surround every ruler, and the constantly nourished and promoted conceit of any natural man have the power eventually to break down the strongest heart.

Also, it may have been his way of establishing the principle that all men are sinners. The Sinless One did not appear until the Christ was cradled in the manger at Bethlehem.

Barnes' Notes on the Whole Bible

The rebuke of Hanani and his imprisonment by Asa, omitted by the writer of Kings, are among the most important of the additions to Asa’s history for which we are indebted to the author of Chronicles.

2 Chronicles 16:7

Escaped out of thine hand - Hanani means, “Hadst thou been faithful, and opposed in arms the joint host of Israel and Syria, instead of bribing the Syrian king to desert to thy side, the entire host would have been delivered into thy hand, as was Zerah’s. But now it is escaped from thee. Thou hast lost a glorious opportunity.”

2 Chronicles 16:9

From henceforth thou shalt have wars - As peace had been the reward of Asa’s earlier faith 2Ch 14:5; 2 Chronicles 15:5, so his want of faith was now to be punished by a period of war and disturbance.

2 Chronicles 16:10

In a prison house - Or, “in the stocks.” Compare 1 Kings 22:26-27.

Smith's Bible Commentary

Chapter 16

In the thirty-sixth year of his reign, Baasha who was now the king of Israel started to fortify the city of Ramah, north of Jerusalem, in order that he might cut off all of the trade that is coming into Judah or all of the trade that would go out ( 2 Chronicles 16:1 ).

He was going to cut off their supplies. And so he's going to build this fortified city so that he could begin to cut off the supplies from Judah.

And Asa ( 2 Chronicles 16:2 )

He had had now a very prosperous reign. For twenty-five years they had had rest after the great victory and commitment to God. But now he had become rich. He had become strong and he took money out of the treasury of the house of the Lord.

took gold and silver out of the treasures of the house of the LORD, and he sent it off to the king of Syria ( 2 Chronicles 16:2 ),

And he said to Benhadad, "Your father and my father had a mutual defense pact. And I'm sending you this money in order that you might honor this mutual defense pact, and I want you to attack Israel from the north because they're building this fortified city. They're preparing an invasion and all. And so I want you to attack them from the north." And so Benhadad began to attack Israel from the north.

Well, because Baasha had deployed the troops down toward the south in the building of this fortified city and all, Benhadad began to move through the north part. They conquered the city of Dan in the upper part of the Galilee, the Hula Valley there. They began to move down. They took the area around the Sea of Galilee, the cities of Naphtali and all, and so Baasha, when the Syrians began to invade and take the northern part, left off the building of the fortified city, moved his army up to defend their northern borders from this attack of Syria. And when they did, of course, Asa moved out and they took all of the materials that they had brought to build the fortified city and they built several little cities for their own defense with the materials that they had captured from that which Baasha had brought down.

So his plan was successful. He had used his own military alliances and his own wealth and all to buy himself out of his problems. And it was successful. It was a very successful move. They were able to deploy the troops and they were able to take the materials, and it was a successful move. However, the prophet of God came to him, Hanani.

And he said, Because you have relied on the king of Syria, and not relied on Jehovah your God, therefore is the host of the king of Syria escaped out of your hand. Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because you relied on the LORD, he delivered them into your hand. For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in behalf of them whose heart is perfect toward him. But herein thou hast done foolishly: therefore from now on you're going to have wars ( 2 Chronicles 16:7-9 ).

Now he had just had, he was just, no doubt, gloating in his wisdom, in his diplomacy, in his success, and a prophet comes and rebukes him. And the rebuke is this: "You have relied upon Syria, the arm of man. You're not resting in the Lord anymore. You're not going out in the name of the Lord anymore. You're not calling unto the Lord for the help that you need any longer. You see, you don't feel that need for the help of God. 'God, I can manage this one myself.' And because you've relied on the king of Syria, and not on the Lord your God, don't you remember... that now the king of Syria is delivered out of your hand, but don't you remember that in the past when you were invaded by this huge army of Ethiopians and Lubims with their chariots and all, how that at that time you cried unto the Lord, the Lord delivered them into your hand."

"For," and this is the truth of God, burn it in your heart tonight, "the eyes of the Lord go to and fro throughout the entire earth, to show Himself strong on behalf of those whose hearts are completely towards Him." What is God saying? Just this. God wants to use your life. God wants to bless your life. God wants to pour out upon you His glorious resources. God is just looking for people that He can use, that He can funnel His resources through, because God is wanting to reach this world around us. God needs men to reach this world. God is looking for men whose hearts are completely towards Him that He might show Himself strong on behalf of that person; that God might funnel His resources through their lives.

Oh God, cause our hearts to be turned completely towards Thee. Take our hearts away from the issues of the world. From our own desires and purposes. From our own goals and ambitions. Oh God, let my heart be completely towards Thee. Don't let my heart be turned aside by my own desires and my own wishes. God, let my heart be completely towards You. For the eyes of the Lord are looking through the whole world to find such men that God might show Himself strong on behalf of those people.

In other words, as we were talking earlier, God is looking for the man whose life is in line with the purposes and the will of God. And when He finds that man, and when that man asks God for those things of the kingdom that he sees are necessary, then God is already determined to give to him those things that he is asking. Because he's not asking to consume it on his own flesh, on his own desires. James said, "You ask, and receive not, that you might consume it on your own lust" ( James 4:3 ).

And so many of our petitions that we bring before God are really our own will, our own desires that we are offering to God and wanting Him to help us fulfill our desires. But God's looking for men whose desire is totally towards the Lord and the things of God, because God needs men in this world today. The world is in a desperate condition. God needs men. God is looking for men and the eyes of the Lord go to and fro throughout the entire earth in order that He might show Himself strong in behalf of those whose hearts are completely towards Him.

Oh God, I want to be that man. Oh God, I want my desires to be fully in line with Your will, with what You want. God, I want to be usable. And this is my continual prayer: God, keep me usable. I know it is so easy to get sidetracked, to get caught up in something other than God's purpose or plan and end up on the shelf. I don't want to end up on the shelf. I want to remain usable by God. That's the only reason for being in this rotten place.

Living in this corrupted society, there's only one purpose, and that's to be used of God for His purposes. And when I start living for my own purposes, then I pray God takes me instantly, because I'm wasting my life on that which really doesn't matter. There's only one real purpose now and that's to be what God wants me to be. To be that servant of God, doing His will in order that God might work. Show His power and His strength through my life. God's looking for such men. I want to be that kind of man. I'm not completely. I desire to be. And God knows the desire of my heart. From the time when I committed my life fully to Jesus Christ, to be that man that God could use.

Now Asa was angry with the prophet ( 2 Chronicles 16:10 ),

The truth oftentimes creates anger, resentment.

he put him in a prison; for he was in a rage with him because of this thing ( 2 Chronicles 16:10 ).

Here is the king who at the beginning offered this prayer of God, who created this great spiritual reform among the people. "We're going to serve the Lord." He's going to be... and now he's in a rage because the prophet has brought to him the truth of God. Throws the prophet into prison.

And Asa in the thirty-ninth year of his reign was diseased in his feet, it was an exceeding great disease: yet in his disease he sought not the LORD, but the aid of physicians ( 2 Chronicles 16:12 ).

And he died. Now the intimation in the text is, had he sought the Lord, the Lord would have healed his diseased feet. But you see, he began a pattern of relying upon man and upon the arm of flesh. We sing that song, "The arm of flesh will fail you. You dare not trust your own." It's vain to put your trust in man. "Better to put your trust in the Lord than your confidence in princes" ( Psalms 118:9 ). And he started out putting his trust in God. It's a sad, tragic story. A man who started out putting his trust in God, knew the power of God, the great victories of God, great spiritual revival, but whose life he ended up trusting in the arm of flesh, in the arm of man. And he died trusting in man. "

Dr. Constable's Expository Notes

3. Asa’s failure ch. 16

Three parts also mark this record of the later period of Asa’s reign: his war with Baasha (2 Chronicles 16:1-6), Hanani’s sermon (2 Chronicles 16:7-10), and the conclusion of his reign (2 Chronicles 16:11-14).

Asa’s heart was right in that he consistently loved God. Nevertheless, like David, his obedience lapsed. He trusted in a foreign alliance and later in physicians more than in Yahweh. This resulted in defeat and death.

"Asa, then, has done a complete volte-face from his earlier faithfulness. It is as if we meet two altogether different Asas. He appeared first in the strength of God-reliance, now in the weakness of self-reliance." [Note: McConville, p. 174.]

Rather than confessing his guilt, Asa became angry and oppressed his own kingdom. It may have looked for a while as if Asa was the Son of David who would perfectly trust and obey God. Unfortunately he did not remain faithful.

"Just as the Chronicler inserted Azariah’s sermon in 2 Chronicles 15:2-7 to interpret to his readers the positive period of Asa’s reign, so here he draws out the lessons to be learned from his falling away." [Note: Williamson, 1 and 2 . . ., p. 274.]

"There are some occasions in the Bible when a person’s handling of some small matter is taken as an indication of his capacity to handle a large one (e.g. Matthew 25:21; Matthew 25:23; Jeremiah 12:5). Asa, however, having passed the sternest of tests first (by withstanding Zerah), fails a comparatively trivial one." [Note: McConville, p. 175.]

2 Chronicles 16:9 is especially noteworthy (cf. Zechariah 4:10). No problem can arise for God’s people of which He is not aware and out of which He cannot deliver them if they commit themselves to Him fully (cf. Romans 8:28). 2 Chronicles 16:10 records the first persecution of a prophet, but many others followed (cf. 1 Kings 22:27; Mark 6:17-18).

Asa was one of Judah’s best kings, but he failed as did all the rest.

Gill's Exposition of the Whole Bible

Then Asa was wroth with the seer,.... For this faithful reproof of him, which was another instance of his sin and folly:

and put him in a prison house; in a very strait place, in which he could not turn himself, what we call "little ease"; some say it was the stocks, others a pillory he put him into:

for he was in a rage with him because of this thing; his passion rose very high, and to which he gave way, and was his infirmity:

and Asa oppressed some of the people the same time; by fines and imprisonments, such as perhaps expressed their disapprobation of his league with the king of Syria, and of his ill usage of the prophet.

Henry's Complete Commentary on the Bible

      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 LORD 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 LORD, he delivered them into thine hand.   9 For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is 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 he was in a rage with him because of this thing. And Asa oppressed some of the people the same time.   11 And, behold, the acts of Asa, first and last, lo, they are 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 was exceeding great: yet in his disease he sought not to the LORD, 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 of spices prepared by the apothecaries' art: and they made a very great burning for him.

      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 1 Kings 16:1; 2 Chronicles 19:2. 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 relying on the king of Syria and not on the Lord his God, 2 Chronicles 16:7; 2 Chronicles 16:7. 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, 2 Chronicles 16:9; 2 Chronicles 16:9. 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,

      1. That he acted against his experience, 2 Chronicles 16:8; 2 Chronicles 16:8. 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, because he relied upon the Lord his God, (2 Chronicles 13:18; 2 Chronicles 14:11. "What!" said the prophet, "Were not the Ethiopians and the Lubim a huge host, enough to swallow up a kingdom? And yet, because thou didst rely on the Lord, he delivered them into thy hand; 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.

      2. That he acted against his knowledge of God and his providence, 2 Chronicles 16:9; 2 Chronicles 16:9. Asa could not be ignorant that the eyes of the Lord run to and fro through the earth, strongly to hold with those (so it may be read) whose heart is perfect towards him; 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 runs; it is intent--it runs to and fro; it reaches far--through the whole earth, 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 runs 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 for Jacob his servant's sake, and Israel his elect,Isaiah 45:4. Christ is head over all things to his church,Ephesians 1:22. (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.

      3. That he acted against his interest. (1.) He had lost an opportunity of checking the growing greatness of the king of Syria, (2 Chronicles 16:7; 2 Chronicles 16:7): His host has escaped out of thy hand, 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, 2 Chronicles 16:9; 2 Chronicles 16:9. Those that cannot find in their hearts to trust God forfeit his protection and throw themselves out of it.

      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, he was in a rage with him,2 Chronicles 16:10; 2 Chronicles 16:10. 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, put him in a prison-house, as a malefactor, in the stocks (so some read it,) or into little-ease. 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, he oppressed some of the people, 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.

      III. His sickness. Two years before he died he was diseased in his feet (2 Chronicles 16:12; 2 Chronicles 16:12), 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. His disease was exceedingly great; 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 sought to the physicians. 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.

      IV. His death and burial. His funeral had something of extraordinary solemnity in it, 2 Chronicles 16:14; 2 Chronicles 16:14. They made a very magnificent burying for him. 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, He digged the sepulchre for himself, 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, There is not a just man that doeth good and sinneth not, yet said also, The memory of the just is blessed; and let it be so.