Then Asa brought out silver and gold out of the treasures of Yahweh’s house and of the king’s house, and sent to Ben Hadad king of Syria, who lived at Damascus, saying, “Let there be a treaty between me and you, as there was between my father and your father. Behold, I have sent you silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”
Ben Hadad listened to king Asa, and sent the captains of his armies against the cities of Israel; and they struck Ijon, Dan, Abel Maim, and all the storage cities of Naphtali. When Baasha heard of it, he stopped building Ramah, and let his work cease. Then Asa the king took all Judah, and they carried away the stones of Rama, and its timber, with which Baasha had built; and he built Geba and Mizpah with them.
At that time Hanani the seer came to Asa king of Judah, and said to him, “Because you have relied on the king of Syria, and have not relied on Yahweh your God, therefore the army of the king of Syria has escaped out of your hand. Weren’t the Ethiopians and the Lubim a huge army, with chariots and exceedingly many horsemen? Yet, because you relied on Yahweh, he delivered them into your hand. For Yahweh’s eyes run back and forth throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him. You have done foolishly in this; for from now on you will have wars.”
Geneva Bible translators 1599 · Public Domain On vv2, 3, 7 Or, Darmesek.
Or, Darmesek.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2, 3, 7, 8, 9 2Ch 16:2 Then Asa brought out silver and gold…
2Ch 16:2 Then Asa brought out silver and gold out of the treasures of the house of the LORD and of the king’s house, and sent to Benhadad king of Syria, that dwelt at Damascus, saying,
Ver. 2. Then Asa brought out silver and gold.] Here good Asa began to decline; which was the worse in him, because in his old age, after so great a victory, and so strict a covenant to cleave close to the Lord.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 7, 8, 9 This verse, and 2Ch 16:3-6, are explained 1Ki 15:18,…
This verse, and 2Ch 16:3-6, are explained 1Ki 15:18, &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 Here is, I. A plain and faithful reproof given…
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 Kg1 16:1; Ch2 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, Ch2 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, Ch2 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, Ch2 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, Ch2 13:18; Ch2 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.
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2. That he acted against his knowledge of God and his providence, Ch2 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, Isa 45:4. Christ is head over all things to his church, Eph 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, (Ch2 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, Ch2 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, Ch2 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 (Ch2 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, Ch2 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–9 Were not the Ethiopians and the Lubim a huge…
Were not the Ethiopians and the Lubim a huge host, with very many chariots and horsemen?.... They were no less than 1,000,000 men, and three hundred chariots, Ch2 14:9, the Lubim were the Libyans, a people near Egypt, that dwelt in Africa; according to an Arabic writer (l), they were the Nubians:
yet, because thou didst rely on the Lord, he delivered them into thine hand; and with equal ease could and would have delivered the Syrian army unto him, had he as then trusted in the Lord.
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(l) Abulpharag. Hist. Dynast. dyn. 3. p. 57.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–9 Escaped - And so reserved to be a scourge…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 6, 7, 9 Verse 3. There is a league] Let there be…
Verse 3. There is a league] Let there be a treaty, offensive and defensive, between me and thee: see on 1Kg 15:22.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7–9 2Ch 16:7. At that time Hanani the seer came…
2Ch 16:7. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3, 4, 7 Compare the 1Ki 15:19 note.
Compare the 1Ki 15:19 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 7, 9 There is, Hebrew is indeterminate: "a league," &c. Sept.…
There is, Hebrew is indeterminate: "a league," &c. Sept. "Make a league....behold I have sent thee gold and silver. Come and drive away from me Baasa, king," &c. --- That. Prot. "go, break thy league." H. --- Asa induces the king of Damascus to act perfidiously. C. --- Otherwise it is not unlawful to make use of the arms of infidels, unless where God has forbidden it. Grotius, Jur. ii. 15, 9. Masius in Jos. ix. 15. --- David had recourse to Achis, and the Machabees to the Romans. C. --- Some kings are blamed for making leagues with the princes of Israel, because they had been warned to the contrary; and Asa was severely reprehended, as he had already received such assurances of the divine protection, (chap. xiv. 12., and xv. 7.) that nothing but pusillanimity could have induced him (H.) to give away the sacred treasures, in order to obtain this aid of the Syrian king, v. 7.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 7 Ben-hadad . . . sent the captains of his…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v7 7. Hanani the seer — See note on 1Ki_16:1.…
7. Hanani the seer — See note on 1Ki_16:1. This prophet and his son Jehu (compare 1Ch_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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 4, 5, 6, 7, 8, 9 2. silver and gold] In 1 Kin., “all the…
2. silver and gold] In 1 Kin., “all the silver and the gold that were left.”
Ben-hadad] At least three kings of Syria bore this name, the two others being severally (1) a contemporary of Ahab (1Ki_20:1 ff.), (2) a contemporary of Jehoash the grandson of Jehu, 2Ki_13:25.
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that dwelt at Damascus] The epithet distinguishes the king of Damascus from other kings of Syria, e.g. from the king of Hamath.
Damascus] Heb. “Darmesek”; see note on 1Ch_18:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–9 (2) Then Asa brought out silver and gold.—This verse…
(2) Then Asa brought out silver and gold.—This verse is abridged as compared with 1Ki_15:18, but the substance of it is the same. The differences are characteristic. In the first clause Kings reads: “And Asa took all the silver and the gold that were left in the treasures of the house of the Lord.” The chronicler has purposely weakened this statement. He has also omitted the pedigree of Benhahad (“ben Ta- brimmôn ben Hezyôn”), and written the Aramaizing form Darmeseq for Dammèseg. (Syriac, Darmĕsûq.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 4, 5, 6, 7, 9 The writer of Chronicles omits the pedigree of this…
The writer of Chronicles omits the pedigree of this Benhadad King of Syria, given in the parallel "the son of Tabrimon, the son of Hezion." Benhidri is the name of Benhadad in the Assyrian monuments. The Septuagint gives Ader, which tallies with it, For Damascus, we have here Dar-mesek, instead of the more usual Dammesek of the parallel and Gen_15:2; the resh representing (as in Syriac) the dagesh forte in men. The parallel (1Ki_15:18) says that Asa took all the silver and the gold left in the treasures, etc.; but the reading "left" should very possibly (see Septuagint Version) be "found," the Hebrew characters easily permitting it.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 9 Because thou hast relied on the king of Syria,…
2Ch_16:7
Because thou hast relied on the king of Syria, and not relied on the Lord.
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Asas want of faith
Sin like Asas has been the supreme apostasy of the Church in all her branches and through all her generations: Christ has been denied, not by lack of devotion, but by want of faith. Champions of the faith, reformers and guardians of the temple, like Asa, have been eager to attach to their holy cause the cruel prejudices of ignorance and folly, the greed and vindictiveness of selfish men. They have feared lest these potent forces should be arrayed amongst the enemies of the Church and her Master. It has even been suggested that national Churches and great national vices were so intimately allied that their supporters were content that they should stand or fall together. On the other hand, the advocates of reform have not been slow to appeal to popular jealousy and to aggravate the bitterness of social feuds. (W. H. Bennett, M.A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v7 Asa Reproved by Hanani
Asa Reproved by Hanani
v. 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, placing his trust in flesh, and not relied on the Lord, thy God, for whom it would have been an easy matter to find a way of deliverance, therefore is the host of the king of Syria escaped out of thine hand, he had lost the opportunity of a victory over the combined forces of Israel and Syria.
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v. 8. Were not the Ethiopians and the Lubims a huge host, 2Ch 14:9; 2Ch 12:3, with very many chariots and horsemen? Yet, because thou didst rely on the Lord, He delivered them into thine hand. This experience should have strengthened Asa’s faith to such an extent that he would not have thought of making use of the political tricks wherewith he had shown a lack of trust in Jehovah. V. 9. For the eyes of the Lord run to and fro throughout the whole earth, He is the omniscient and omnipresent God, to show Himself strong in the behalf of them whose heart is perfect toward Him, who cling to Him with undivided loyalty. His mighty help has never yet abandoned His children. Herein thou hast done foolishly, acted like a fool, without proper understanding; therefore from henceforth, as a punishment for this lack of trust, thou shalt have wars. Both Asa and his successors were entangled in the quarrels of the great powers which were neighbors to Judah.
v. 10. Then Asa, adding to his foolishness, was wroth with the seer and put him in a prison-house; for he was in a rage with him because of this thing. His pride was offended, he resented the frankness of the prophet. And Asa oppressed some of the people the same time, he vented his spite also on others of whom he knew or thought that they agreed in the censure of the prophet.
v. 11. And, behold, the acts of Asa, first and last, a full account of his reign, lo, they are written in the Book of the Kings of Judah and Israel.
v. 12. And Asa, in the thirty and ninth year of his reign, was diseased in his feet, probably with the gout or a similar sickness, until his disease was exceeding great, literally, "till it reached a great height," either because it slowly spread upward through his body, or because the pain was exceedingly severe; yet in his disease he sought not to the Lord, but to the physicians, His transgression did not consist in his consulting good medical skill, but in placing his trust in these men without first and primarily consulting the Lord, since without His blessing the greatest skill of physicians is useless.
v. 13. And Asa slept with his fathers, and died in the one and fortieth year of his reign, having, as it seems, returned to a better state of mind.
v. 14. And they buried him in his own sepulchers, which he had made for himself in the City of David, very likely excavated in the side of a rock, according to the custom then in use, and laid him in the bed, which was filled with sweet odors and divers kinds of spices, very costly embalming compounds, prepared by the apothecaries’ art; and they made a very great burning for him, of the sweet-smelling substances mentioned, an honor which was shown especially to such kings as were held in general love and esteem, Jer 34:5. Asa, it seems, returned to the Lord in true repentance before his death, 1Ki 15:24. God has patience with the weakness of His children and brings them back from their ways of error.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv2, 4, 7, 9 Then Asa brought the silver ... of the king's…
Then Asa brought the silver ... of the king's house, and sent it
Asa would have had his workers gather the gold and silver for him. AT: "Then Asa told his workers to take the silver ... of the king's house, and to take it" (See: Metonymy)
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Ben Hadad
This is the name of a man. (See: How to Translate Names)
He said
This means he spoke by means of his servants. Asa told his servants what to say to Ben Hadad and they did. The meaning of this can be made clear. AT: "Asa told his servants to say to Ben Hadad" or "Through his servants, Asa said to Ben Hadad" (See: Metonymy and Assumed Knowledge and Implicit Information)
Let there be a covenant between me and you ... between my father and your father
A covenant being between two people represents those two people having a covenant with each other. AT: "Let us have a covenant with each other ... with my father and your father" or "Let us make a peace treaty ... with my father and your father" (See: Metaphor)
Look, I have sent
"As proof that I want a treaty with you, I have sent"
Break your covenant with Baasha, king of Israel
Breaking a covenant represents canceling it and not doing what one has promised to do. AT: "Cancel your covenant with Baasha king of Israel" or "Do not be loyal to Baasha king of Israel as you promised in your covenant with him" (See: Metaphor)
Break your covenant with Baasha, king of Israel
Asa wanted Ben Hadad to attack Israel. Ben Hadad could only do that if he broke his covenant with the king of Israel. The meaning of this statement can be made explicit. AT: "Break your covenant with Baasha, king of Israel, and attack Israel" (See: Assumed Knowledge and Implicit Information)
leave me alone
This is an idiom. Here Asa speaks of himself to represent himself along with his army. AT: "not attack me" (See: Idiom and Synecdoche)
translationWords
silver
gold
storehouse
house of God
Aram
Damascus
ancestor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 4, 6, 7 16:2 To obtain relief from Baasha’s aggression, Asa bribed…
16:2 To obtain relief from Baasha’s aggression, Asa bribed the Arameans with silver and gold from . . . the Temple, appealing to an earlier treaty that his father Abijah had made with them.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.