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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
2 Chronicles 16:14 meticulously records the elaborate and honorific burial of King Asa of Judah, bringing his long and complex reign to its close. Despite his initial fervent devotion and significant religious reforms, Asa's later years were tragically marked by a decline in faith, characterized by a reliance on human alliances and physicians rather than unwavering trust in the Lord. Nevertheless, this verse details a kingly interment within his self-prepared sepulchre in the sacred City of David, accompanied by a funeral bed filled with precious aromatic spices and diverse kinds of preparations crafted by skilled apothecaries, culminating in a "very great burning"—a ceremonial act of immense honor and profound mourning, underscoring the enduring respect for his accomplishments even amidst his spiritual shortcomings.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The account of Asa's burial in 2 Chronicles 16:14 employs several literary devices to convey its profound meaning and impact. Symbolism is prominent, as the meticulously prepared sepulchre, the costly spices, and the "very great burning" all powerfully symbolize the king's royal status, the enduring respect for his office, and the collective memory of his earlier, more faithful reign. The detailed description of these elaborate funeral rites serves as a form of emphasis, highlighting the extraordinary honor bestowed upon Asa, perhaps in stark contrast to the narrative of his spiritual decline that immediately precedes this verse. This contrast creates a poignant tension, where the outward display of royal honor coexists with an underlying narrative of spiritual failure and a lack of ultimate trust in God. Furthermore, the phrase "very great burning" could be interpreted as a form of hyperbole or amplification, underscoring the immense scale and significance of the tribute, transcending a mere factual report to convey the emotional and cultural weight of the event. The narrative subtly uses irony as well, in that such a grand earthly send-off follows a life that ended with a pronounced spiritual failing, prompting the reader to ponder the true measure of a king's legacy.
THEOLOGICAL AND THEMATIC CONNECTIONS
The burial of King Asa, as described in 2 Chronicles 16:14, serves as a profound theological statement on the complexities of human faithfulness and God's enduring covenant with His people. While Asa's later life was tragically marked by a decline in trust in the Lord, culminating in reliance on human wisdom and medicine, his grand burial reflects the enduring respect for his initial fervent devotion and the significant religious reforms he instituted. This passage reminds us that even those who begin well can falter, yet God's people often remember the positive contributions of a leader, even when acknowledging their weaknesses. It also subtly points to the sobering reality that earthly honors, however great or lavish, cannot atone for spiritual failings or replace genuine, consistent trust in God. The account thus invites a deep reflection on the entirety of a life lived, emphasizing the ultimate importance of a consistent walk with God over outward displays of prestige or temporal power.
REFLECTION AND APPLICATION
The narrative of King Asa's life, culminating in his elaborate burial, offers a powerful and sobering lesson for believers today, challenging us to consider the entirety of our spiritual journey, not just its beginnings. Asa started with great zeal and faithfulness, purging idolatry and leading Judah in a significant revival, earning divine favor and extended periods of peace. Yet, in his later years, he allowed fear, pride, and self-reliance to creep in, leading him to trust in human alliances and physicians more than the sovereign Lord who had previously delivered him from overwhelming odds. This serves as a vital reminder that spiritual vigilance and perseverance are lifelong endeavors. We are called to continually seek God's counsel, to trust Him implicitly in all circumstances—especially during times of adversity, illness, or perceived weakness—and to resist the temptation to rely solely on human wisdom or resources. While the world may honor outward achievements and status, God ultimately values a heart fully devoted to Him, a consistent walk of faith, and unwavering obedience. Our ultimate legacy should be defined not by the grandeur of our earthly departure, but by the consistent faithfulness of our walk with God throughout our lives, a life lived in humble dependence on His grace and power.
Questions for Reflection
FAQ
Was the "very great burning" a form of cremation for King Asa's body?
Answer: No, the "very great burning" (Hebrew: sᵉrêphâh) mentioned in 2 Chronicles 16:14 was not the cremation of King Asa's body. Cremation was generally abhorrent in ancient Israelite culture, typically viewed as a pagan practice or a severe form of punishment (e.g., Amos 2:1). Instead, this "burning" refers to a ceremonial conflagration of a large quantity of aromatic spices, perfumes, and possibly personal effects (like the king's bed or other valuable items). This act would have created a significant amount of fragrant smoke, serving as a profound public display of honor, mourning, and reverence for the deceased king. It was a practice reserved for monarchs and highly esteemed individuals, signifying their status and the depth of collective respect.
Why did King Asa receive such an honorable and elaborate burial despite his later spiritual failings?
Answer: King Asa's honorable and elaborate burial, despite his spiritual decline in later years, likely reflects several significant factors. Firstly, he had a long and initially very successful reign, marked by significant religious reforms, the purging of idolatry, and military victories directly attributed to his early faithfulness to God (see 2 Chronicles 14). His early accomplishments and the stability and prosperity he brought to Judah would have earned him lasting respect and a strong legacy. Secondly, he was a king, and royal burials were typically elaborate affairs, regardless of every detail of a monarch's personal piety or later missteps. The deeply ingrained custom and expectation for a king's interment would have dictated a grand ceremony. Thirdly, the narrative in Chronicles often highlights the consequences of both obedience and disobedience, but it also acknowledges the complexities of human character and the full scope of a ruler's impact. While his later actions were indeed rebuked by the prophet Hanani, the overall legacy of his reign, particularly its strong and faithful beginning, still warranted a burial befitting a descendant of David and a king of Judah.
CHRIST-CENTERED FULFILLMENT
The elaborate burial of King Asa, marked by costly spices, a self-prepared sepulchre, and a "very great burning" of honor, subtly points forward to the ultimate King whose death and burial would be infinitely more significant and eternally redemptive. While Asa's spices were meant to honor a flawed earthly monarch and mitigate the stench of decay, they foreshadow the anointing of Jesus, the true King, whose body was prepared for burial with an immense quantity of costly myrrh and aloes by Nicodemus and Joseph of Arimathea (John 19:39-40). Unlike Asa, whose reign ended in spiritual compromise and a lack of trust in God, Jesus' death was not a failure but the triumphant culmination of perfect obedience to His Father's will, a fragrant offering and sacrifice to God for our sins (Ephesians 5:2). The "very great burning" for Asa, a symbol of earthly honor and a people's mourning, pales in comparison to the spiritual reality of Christ's singular, perfect sacrifice, which truly takes away the sin of the world and brings eternal life (Hebrews 9:26). Asa's sepulchre was a prepared resting place for a human king, but Jesus' tomb, though sealed, could not hold Him, for He is the King of Glory who conquered death and rose again on the third day, offering true hope beyond the grave and the promise of resurrection life to all who believe (Matthew 28:6). Thus, Asa's grand but ultimately limited burial serves as a faint echo and a poignant contrast to the immeasurable honor and eternal significance of Christ's death, burial, and glorious resurrection, which secured a perfect and everlasting reign for all who put their faith in Him.