10<\/strong>. in a prison house<\/em> ] Render, in the stocks<\/strong> (lit. in the house of the stocks<\/em>). Jer 20:2<\/span>; Jer 29:26<\/span> (R.V.).<\/p>\n oppressed<\/em> ] Lit. brake in pieces<\/em>, an expression which when applied to things would mean, made spoil of<\/em>, when applied to persons treated outrageously, tortured<\/em>, LXX.<\/p>\n 2Ch 16:10<\/span><\/p>\n Then Asa was wroth with the seer.<\/em><\/p>\n<\/p>\n A reluctant conscience<\/strong><\/p>\n It is <\/strong>said that straw which had been used for the bedding of the lions at Wombwells menagerie was sold, and placed in a stable as bedding for some horses. No, sooner did the horses enter than they began to show signs of alarm, snorting, snuffing the air, and trembling as though conscious of a threatening presence. Horses in this country have had no experience of the hostility or strength of carnivora; but there is a persistency in hereditary powers which certain objects can stimulate into activity. The conscience of man exhibits a similar persistency of sense, if not by self-reproach or remorse, at least by a reluctance to enter on the consideration of sin. It is not too much to infer that all is not right, when pain, alarm, aversion are felt when inquiry is suggested. (Bp<\/em>. Boyd Carpenter<\/em>.)<\/p>\n Verse 10<\/span>. Asa was wroth with the seer<\/B><\/I>] 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<\/I> people<\/I>, either by unjust imprisonments, or excessive taxations.<\/P> <\/p>\n In a prison-house, <\/B>or, in the house of the stocks<\/I>; in which the feet, or, as some of the Hebrews say, the necks of the prisoners were locked up. See Jer 20:2<\/span>; 29:26<\/span>. <\/P> <\/p>\n 10. Asa oppressed some of the peoplethe same time<\/B>The form or degree of this oppression is notrecorded. The cause of his oppressing them was probably due to thesame offense as that of Hanania strong expression of theirdissatisfaction with his conduct in leaguing with Ben-hadad, or itmay have been his maltreatment of the Lord’s servant.<\/P><\/p>\n Then Asa was wroth with the seer<\/strong>,…. For this faithful reproof of him, which was another instance of his sin and folly:<\/p>\n and put him in a prison house<\/strong>; 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:<\/p>\n for he was in a rage with him because of this thing<\/strong>; his passion rose very high, and to which he gave way, and was his infirmity:<\/p>\n and Asa oppressed some of the people the same time<\/strong>; 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.<\/p>\n This sharp speech so angered the king, that he caused the seer to be set in the stock-house. , properly, house of stocks. , twisting, is an instrument of torture, a stock, by which the body was forced into an unnatural twisted position, the victim perhaps being bent double, with the hands and feet fastened together: cf. Jer 20:2<\/span>; Jer 29:26<\/span>; and Act 16:24<\/span>, . “For in wrath against him ( scil.<\/em> he did it) because of this thing, and Asa crushed some of the people at this time.” Clearly Hanani’s speech, and still more Asa’s harsh treatment of the seer, caused great discontent among the people, at least in the upper classes, so that the king felt himself compelled to use force against them. , to break or crush, is frequently used along with (Deu 28:33<\/span>; 1Sa 12:3<\/span>, etc.), and signifies to suppress with violence. Asa had indeed well deserved the censure, Thou hast dealt foolishly. His folly consisted in this, that in order to get help against Baasha’s attack, he had had recourse to a means which must become dangerous to him and to his kingdom; for it was not difficult to foresee that the Syrian king Benhadad would turn the superiority to Israel which he had gained against Judah itself. But in order to estimate rightly Asa’s conduct, we must consider that it was perhaps an easier thing, in human estimation, to conquer the innumerable multitudes of the Ethiopian hordes than the united forces of the kings of Israel and Syria; and that, notwithstanding the victory over the Ethiopians, yet Asa’s army may have been very considerably weakened by that war. But these circumstances are not sufficient to justify Asa. Since he had so manifestly had the help of the Lord in the war against the Cushites, it was at bottom mainly weakness of faith, or want of full trust in the omnipotence of the Lord, which caused him to seek the help of the enemy of God’s people, the king of Syria, instead of that of the Almighty God, and to make flesh his arm; and for this he was justly censured by the prophet.<\/p>\n (10) Then.<\/strong>And.<\/em> In a prison house: in the stocks.<\/em> Literally, House of the stocks<\/em> (Jer. 20:2<\/span>; Jer. 29:26<\/span>). The word mahpkheth<\/em> literally means turning, distortion, and so an instrument of torture,<\/em> by which the body was bent double, hands and feet being passed through holes in a wooden frame. (See Act. 16:24<\/span>.) The Syriac and LXX. have simply prison; Vulgate, nervus, i.e.,<\/em> stocks. (Comp. the similar behaviour of Ahab to the prophet Michaiah, 1Ki. 22:26-27<\/span>.)<\/p>\n Because of this thing=<\/strong>Herein of 2Ch. 16:9<\/span>.<\/p>\n And Asa oppressed.<\/strong>Ria<\/em> (Job. 20:19<\/span>; comp. 1Sa. 12:3<\/span>).<\/p>\n The same time.<\/strong>At that time.<\/em><\/p>\n Some of the people.<\/strong>Those who sympathised with Hanani. Asa suppressed their murmurs with violence.<\/p>\n 10<\/strong>. <\/strong> Asa was wroth with the seer <\/strong> Alas, that he whose heart had been encouraged by the words of Azariah (2Ch 15:8<\/span>,) could not endure the words of Hanani! <\/p>\n A prison house <\/strong> Hebrews, a house of the stocks. <\/em> Gesenius defines the word rendered stocks <\/em> “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. 2Ch 12:5-6<\/span>. <\/p>\n Asa oppressed some of the people the same time <\/strong> 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.<\/p>\n 2Ch 16:10<\/span><\/em><\/strong>. <\/strong>For he was in a rage with him, <\/em><\/strong>&c.<\/strong> Though this thing displeased his people, and at that time Asa slew some of the people. <\/em>Houbigant. <\/p>\n REFLECTIONS.<\/strong>1st, The event here recorded we had 1 Kings 15<\/span>. The six-and-thirtieth year of Asa is reckoned from the division of the kingdoms, which is no more than the sixteenth of his reign. The expedient that Asa adopted to divert Baasha was unjustifiable and sinful: it shewed distrust of God, led Ben-hadad into a perfidious breach of his league, and all the mischiefs which ensued lay at Asa’s door; whilst himself, with half the expence probably, and without robbing God’s temple, might, in dependance on his assistance, have much more nobly succeeded against Baasha. Note; <\/em>Wrong expedients may succeed to extricate us from present trouble; but we shall afterwards be made to smart for using them. <\/p>\n 2nd, Asa now, probably, pleased himself in the success of his policy; but God embittered his joys. 2. Far from submitting with penitent shame to the just rebuke, the angry king vents his rage on the prophet, calls him into prison, as if his faithfulness was criminal; and because, probably, the people espoused the prophet’s cause, and encouraged him in his sufferings, he wreaked his vengeance upon them in oppressive fines, or corporal punishments. Note; <\/em>(1.) Passion, and impatience of reproof, even in a man otherwise good, are exceedingly sinful, and will end in bitter groans. (2.) They who know their own hearts had need be jealous of themselves. (3.) Faithful reprovers must expect to meet severe rebuffs. (4.) The prison-house is often the preferment of God’s zealous ministers. (5.) We are called upon to support God’s persecuted prophets, though by so doing we may be involved in their sufferings. <\/p>\n 3. Asa grew diseased in the last years of his life: either the gout, or some oedematous swelling, seized his feet, and he languished for a while in great misery; a just rebuke for his injury to the prophet. In his disease he placed more dependance on his physicians than on God, and was more solicitous for their assistance than to obtain God’s blessing upon it. So apt are we still to be looking to man more than to God for help! Alas! what an awful picture is this of Asa. Oh! how evident it is when men grow cool towards God that they grow impatient of reproof; and how unbounded is the rage of the human mind! Not only the preacher, but the hearers, if they look as though they countenanced the sermon, will come in for a portion in the angry man’s resentment.<\/p>\n 2Ch 16:10 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.<\/p>\n Ver. 10. Then Asa was wroth with the seer.<\/strong> ] This might better have become an Ahab, a Joash, a Herod, a Cambyses, or Tiberius: but for Asa to be angry with the seer; Queen Elizabeth with the bishop that put her in mind of her great age and death; Tertullian to turn Montanist in his old age, and write bitterly against the orthodox party, for whom he had been so zealous; – this was very sad, and lets us see what are the best when left to themselves: how they may bristle and bustle against a just reproof, till they have better considered. <\/p>\n <\/p>\n And put him in a prison house.<\/strong> ] Heb., Into a house of subversion, in carcerem cippi,<\/em> into the traitor’s prison, whither the Lady Elizabeth was so loath to go, when landed prisoner at the Tower. <\/p>\n <\/p>\n For he was in a rage with him.<\/strong> ] Indignatione percitus erat.<\/em> The Vulgate hath it, For the Lord was very angry for this matter, and slew very many of the people. Pellican also goeth the same way, being deceived by the Vulgate, and for want of looking into the Hebrew text. <\/p>\n <\/p>\n And Asa oppressed some of the people.<\/strong> ] Conquassavit,<\/em> he crushed or trampled on such as spake against his tyranny toward the prophet: he took an order with them to teach them better manners. Thus he added sin to sin, as the best shall do if God restrain them not.<\/p>\n wroth with the seer. One of the eleven rulers offended with God’s servants. See note on Exo 10:28. <\/p>\n wroth: 2Ch 25:16, 2Ch 26:19, 2Sa 12:13, 2Sa 24:10-14, Psa 141:5, Pro 9:7-9 <\/p>\n put him: 2Ch 18:26, Jer 20:2, Jer 29:26, Mat 14:3, Mat 14:4, Luk 3:20, Act 16:23, Act 16:24 <\/p>\n oppressed: Heb. crushed, Job 20:19, *marg. Isa 51:23, Jer 51:34, Lam 3:34 <\/p>\n the same time: 2Sa 11:4, 2Sa 12:31 <\/p>\n Reciprocal: Exo 10:28 – for in that Lev 25:14 – General 1Sa 9:9 – a Seer 1Ki 11:40 – Solomon sought 1Ki 12:11 – I will add 1Ki 13:4 – Lay hold 1Ki 22:27 – Put this fellow Job 13:27 – puttest Job 33:19 – pain Pro 19:3 – foolishness Ecc 4:13 – will no more be Ecc 5:17 – much Isa 30:10 – say Jer 26:21 – the king sought Jer 37:15 – put Amo 7:12 – O thou Mat 5:12 – for so Mat 5:22 – That Mat 21:35 – General Mar 12:3 – they Luk 4:28 – were Luk 20:10 – beat 2Co 6:5 – imprisonments 2Ti 4:3 – they will Heb 11:36 – bonds<\/p>\n 2Ch 16:10. 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!<\/p>\n 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 Gods 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. Gods 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 Gods 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>\n 16:10 Then Asa was wroth with the seer, and put him in a prison house; for [he was] {d} in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time.<\/p>\n (d) Thus instead of turning to God in repentance, he disdained the admonition of the prophet, and punished him, as the wicked do when they are told of their faults.<\/p>\n 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. 10. in a prison house ] Render, in the stocks (lit. in the house of the stocks). Jer 20:2; … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 16:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11531","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11531","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11531"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11531\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11531"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11531"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11531"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
1. By Hanani the prophet he sends him a severe rebuke for his distrust of the divine assistance, and dependance upon an arm of flesh, which was like changing a rock for a reed: and the experience of his past deliverance was an aggravation of his sin, especially when the promises of the same providential care engaged him to rely upon that strong arm which would ever be stretched out for the protection of those who leaned upon it. And herein also his folly was as great as his sin: he lost the glory that he might have gotten by victory over the confederate hosts of Syria and Israel, and entailed upon himself the wars which he thus sought to avoid. Note; <\/em>(1.) Distrust of God’s power and love is exceedingly displeasing to him. (2.) The more we have experienced his mercy in time past, the more sinful is it to distrust him in present trials. (3.) All our departures from God arise from the infidelity of our hearts. Tush, God shall not see, <\/em>and, the Lord hath forsaken the earth, <\/em>are at the bottom of every evil. (4.) The very means that we use unlawfully to avert approaching danger, often serve to bring it more heavily upon us. (5.) All the wisdom of the sinner will at last appear the most egregious folly. <\/p>\n
4. Medicine, without God’s blessing, is no elixir of life. Death mocked at his confidence, and brought him to the grave. In respect of the good things that he had done for Israel, the people gave him a most sumptuous funeral, and the clods of the valley were made sweet unto him. The good report afterwards made of him gives us ground to believe that he lamented his sin, and was forgiven. Note; <\/em>Though the best of men have their blemishes, their memory is deservedly had in honour. Let their infirmities sleep in the grave, and their virtues rouse us to an imitation of them. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"