Matthew Henry on 2 Chronicles 16:7–end
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 muc…
Read the whole note in the consoleJamieson-Fausset-Brown on 2 Chronicles 16:10
Asa oppressed some of the people the same time--The form or degree of this oppression is not recorded. The cause of his oppressing them was probably due to the same offense as that of Hanani--a strong expression of their dissatisfaction with his conduct in leaguing with Ben-hadad, or it may have been his maltreatment of the Lord's servant.
Adam Clarke on 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.
John Gill on 2 Chronicles 16:11
And, behold, the acts of Asa, first and last,.... See Gill on 1 Kings 15:23.
Keil & Delitzsch on 2 Chronicles 16:11–end
The end of Asa's reign; cf. Kg1 15:23-24. - On Ch2 16:11, cf. the Introduction.
Ch2 16:12-13
In the thirty-ninth year of his reign Asa became diseased in his feet, and that in a high degree. The words חיו עד־למעלה are a circumstantial clause: to a high degree was his sickness. "And also in his sickness (as in the war against Baasha) he sought not Jahve, but turned to the physicians." דּרשׁ is primarily construed with the accus., as usually in connection with יהוה or אלהים, to seek God, to come before Him with prayer and supplication; then with בּ, as usually of an oracle, or seeking help of idols (cf. Sa1 28:7; Kg2 1:2.; Ch1 10:14), and so here of superstitious trust in the physicians. Conse…
