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Commentary on 2 Chronicles 16 verses 7–14
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.
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.
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SUMMARY
Second Chronicles 16:12 presents a poignant account of King Asa's final years, revealing a profound spiritual decline marked by a critical misplacement of trust. Despite a reign initially characterized by fervent devotion and reliance on God, this verse highlights a tragic turning point where, afflicted by a severe and debilitating foot disease, Asa chose to seek help exclusively from human physicians, conspicuously neglecting to seek the Lord. This act underscores a hardening of heart and a departure from the faith that had previously defined his rule, serving as a solemn warning against spiritual drift, self-reliance, and the rejection of divine sovereignty in times of crisis.
CONTEXT
Literary Context: This verse serves as a climactic and somber conclusion to the narrative of King Asa's spiritual decline, immediately preceding his death and burial (2 Chronicles 16:13-14). Asa's reign, initially lauded for its zealous reforms and unwavering trust in God, particularly in his miraculous victory over the Cushite army (as detailed in 2 Chronicles 14:9-15), began to unravel. His spiritual missteps commenced with a strategic alliance with King Ben-Hadad of Syria against King Baasha of Israel, an act of self-reliance that contradicted his earlier faith (compare 2 Chronicles 16:1-6 with 2 Chronicles 14:11). The prophet Hanani sharply rebuked Asa for this betrayal of trust, reminding him of God's unwavering support for those who are wholeheartedly devoted to Him (as seen in 2 Chronicles 16:7-9). Tragically, Asa's response was not repentance but anger, leading him to imprison Hanani and oppress some of the people (as recounted in 2 Chronicles 16:10). Thus, 2 Chronicles 16:12 is not an isolated incident but the culmination of a pattern of spiritual hardening, pride, and a tragic departure from his earlier devotion, revealing a king who, even in severe physical suffering, refused to turn back to the Lord.
Historical & Cultural Context: King Asa reigned over the southern kingdom of Judah for 41 years (c. 913-873 BC), a period marked by relative stability following the division of the united monarchy. In ancient Israel, the prevailing worldview understood health, disease, and healing as fundamentally connected to God's sovereignty. While practical remedies and a rudimentary understanding of medical practices existed, as evidenced by references to physicians (Hebrew: רֹפְאִים, rof'im) in other biblical texts, the ultimate source of healing was universally attributed to the Lord (e.g., Exodus 15:26 declares, "I am the Lord who heals you"). Prophets often served as conduits for divine healing, and seeking God's intervention through prayer and repentance was the primary recourse in illness. Asa's exclusive reliance on physicians, explicitly stating he "sought not to the LORD," indicates a significant spiritual and cultural deviation. It wasn't merely the act of seeking medical help, which was not inherently forbidden, but the absence of seeking God, implying a complete shift of ultimate trust from the divine to human means alone. This posture would have been perceived as deeply problematic within the covenant community, signifying a practical denial of God's active involvement and supreme authority in human affairs.
Key Themes: The narrative of King Asa, particularly as encapsulated in this verse, powerfully illustrates several critical theological themes. Firstly, it highlights the danger of spiritual drift and a hardening heart, demonstrating that even a leader who began with fervent faith and led a national revival can gradually turn away from wholehearted reliance on God. Asa's initial zeal, evident in his reforms and trust during the Cushite invasion (as seen in 2 Chronicles 14:2-5), tragically gave way to self-reliance and distrust in divine providence. Secondly, the verse underscores the crucial distinction between reliance on God versus exclusive reliance on human means. The issue is not the use of physicians, but the failure to seek the Lord alongside or prior to human intervention, indicating a misplaced ultimate trust. This points to the broader theme of faith and human effort, where human action, while often necessary and divinely enabled, must always be submitted to and empowered by God's will and sovereignty. Finally, Asa's story, culminating in this verse, serves as a stark warning about the consequences of unrepentance and rejection of divine correction, showing how spiritual rebellion can lead to deeper spiritual maladies, even when physical suffering is present, as detailed in 2 Chronicles 16:10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound message. The most prominent is Contrast, starkly juxtaposing Asa's failure to seek the Lord with his exclusive reliance on physicians. This highlights the spiritual misdirection and misplaced ultimate trust. There is also a strong element of Irony: a king who once dismantled idolatry and led a national covenant renewal to seek the Lord (as seen in 2 Chronicles 14:2-5 and 2 Chronicles 15:8-15) now, in his greatest hour of physical need, completely bypasses God. This reversal of his initial character is deeply ironic and tragic. Furthermore, the verse functions as a Climax in the narrative of Asa's spiritual decline. It is the final, definitive statement on his spiritual state before his death, encapsulating the tragic outcome of his unrepentance and stubbornness in the face of divine correction. The progression from anger at the prophet (as detailed in 2 Chronicles 16:10) to this ultimate spiritual neglect reveals a hardening of heart that reaches its zenith in his final illness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a profound theological statement on the nature of trust and reliance. It is not a condemnation of medical science or the use of human wisdom, but rather a powerful critique of misplaced ultimate trust. Asa's error was not in consulting physicians, but in not consulting the Lord, indicating an exclusive reliance on human means that effectively shut God out of his suffering. This highlights the biblical principle that while God often works through means and gifts us with human knowledge and skill, our ultimate hope and primary recourse should always be to Him. To rely solely on human solutions, to the exclusion of seeking God's will, wisdom, and healing power, is a form of practical atheism, denying God's sovereignty and active involvement in our lives. It underscores that true faith involves seeking God first in all circumstances, recognizing Him as the ultimate source of all healing and provision, and acknowledging that human means are instruments in His hand, not substitutes for His power.
REFLECTION AND APPLICATION
King Asa's story in 2 Chronicles 16:12 offers a sobering yet vital lesson for believers today. It challenges us to examine the true object of our trust, particularly in times of crisis, suffering, or significant decision-making. While God has graciously provided us with wisdom, knowledge, and skilled professionals—including physicians—our ultimate reliance must always remain on Him. The verse does not advocate for neglecting medical care, but for integrating our faith with our practical actions. We are called to seek God's guidance, wisdom, and healing power first, recognizing that He is sovereign over all means and methods. Our prayers for healing should accompany our visits to doctors, and our trust should be in the Lord who works through the hands of skilled professionals, rather than in the professionals themselves. Asa's failure reminds us that spiritual decline can be subtle and gradual, even for those who start well, and that a hardened heart can lead to a tragic turning away from the very source of life and help. We must cultivate a consistent posture of dependence on God, seeking Him diligently in all circumstances, lest we, like Asa, find ourselves relying exclusively on human strength when divine intervention is most needed. This calls for a humble and persistent heart that acknowledges God's supremacy in every facet of life.
Questions for Reflection
FAQ
Is it wrong for a Christian to go to a doctor or seek medical help?
Answer: Absolutely not. The Bible does not condemn seeking medical help; rather, it acknowledges the role of physicians and the use of remedies (e.g., the Good Samaritan's use of oil and wine in Luke 10:34 or Luke, the "beloved physician," in Colossians 4:14). The issue with King Asa in 2 Chronicles 16:12 was not that he consulted physicians, but that "he sought not to the LORD, but to the physicians." This indicates an exclusive reliance on human means, to the exclusion of God. Christians are encouraged to use wisdom and the resources God provides, including medical science, but always with an ultimate trust in God as the sovereign Healer and the source of all wisdom and provision. Our trust should be in the Lord who works through means, not in the means themselves.
What does "he sought not to the LORD" imply about Asa's spiritual condition?
Answer: This phrase implies a profound spiritual failure and a hardening of King Asa's heart. The Hebrew verb "sought" (דָּרַשׁ, darash) denotes a diligent, intentional inquiry or recourse. By stating he "sought not to the LORD," the text highlights a deliberate omission and a conscious turning away from God. This was not merely an oversight but a culmination of a pattern of spiritual decline, where Asa had previously relied on political alliances instead of God (as seen in 2 Chronicles 16:1-6) and reacted with anger and oppression to prophetic correction (2 Chronicles 16:10). His refusal to seek the Lord in his severe illness reveals a deep-seated pride and a fundamental shift of ultimate trust from God to himself and human capabilities, indicating a heart no longer fully committed to the Lord.
CHRIST-CENTERED FULFILLMENT
King Asa's tragic failure to seek the Lord in his suffering, opting instead for exclusive reliance on human physicians, powerfully foreshadows humanity's inherent tendency to turn away from God, the ultimate source of healing, and instead seek inadequate remedies in a fallen world. While Asa sought physical healing from human hands, the New Testament reveals Jesus Christ as the true and ultimate Physician, not only of physical ailments but, more profoundly, of the spiritual disease of sin. Unlike Asa, who turned away from God in his affliction, Jesus constantly turned towards humanity, even unto death on the cross, to offer a complete and eternal cure. He is the Lamb of God who takes away the sin of the world, providing spiritual healing, reconciliation, and eternal life that no human physician or earthly wisdom could ever offer. The Old Testament call to "seek the Lord" (as in Isaiah 55:6) finds its supreme fulfillment in the New Testament's invitation to "seek first the kingdom of God and His righteousness" (Matthew 6:33). Through Christ, we are given direct access to God, not needing to rely on our own flawed efforts or limited human wisdom alone. He is the embodiment of divine wisdom and power, offering not just temporary relief but eternal life and a restored relationship with the Father. In Him, we find the perfect example of complete reliance on God, even to the point of obedient suffering and death on the cross (Philippians 2:8), demonstrating that true healing and life come only through absolute trust in the divine. As the Great Physician, Jesus not only heals our physical infirmities but, more critically, transforms our hearts, enabling us to truly seek and find God, unlike Asa who tragically turned away.