2 Crônicas 16
David Guzik · Citado em PreceptAustin
2 Crônicas 16
Guzik - Asa seems to have forgotten that his covenant was with God, not with a pagan king. Under the covenant they made with God, the LORD was responsible to protect Judah. Now they put their treasure and their trust into a pagan king.. Asa would find that Ben-Hadad and Syria were worse enemies than Israel.
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Guzik - This was a complete surprise to Asa. He believed that the main enemy was Israel, because of King Baasha’s aggressive building of the Ramah fortress. He succeeded in gaining Syria’s help against Baasha and Israel, but he failed to see what God saw: that the bigger enemy was Syria, and God wanted to give him victory over the greater enemy. THOUGHT - Compromise blinds us to who our true enemies are and it leads us into alliances with those whom God would rather give us victory over. (Guzik) Ron Daniel - vv7-10 Asa Rebuked, Hanani Imprisoned. This time, the prophet sent to King Asa was Khan-aw-NEE. God's rebuke of the king was delivered. Unbelievably, King Asa became so angry that he had Khan-aw-NEE locked up in prison. We could expect this sort of behavior from Herod or King Ahab. But Asa? Even the godliest of people are able to walk away from God if they don't maintain their heart. Asa stopped trusting in God, became offended at the Word, and started dealing with people brutally. Obvious signs of a hardened heart. Frederick Mabie: The arrival of Hanani is the second recorded prophetic visit to Asa (the first form Azariah is recorded at 2Ch 15:1-7). While the prophet Azariah’s visit to Asa was full of the possibilities and blessings of seeking God and exercising covenantal obedience, this visit is full of rebuke and critique in the light of the lack of faith implied in Asa’s request for help from the Arameans. Instead of relying on God, Asa has sought protection by pursuing a more tangible means to military aid – namely, by paying the Arameans a bounty pillaged from the temple treasury and royal treasury (cf. 16:2-3). Ultimately, as the prophet notes, to place trust in humankind or human institutions rather than completely in God is foolishness that reaps broad consequences (v.9). (See The Expositor's Bible Commentary: 1 Chronicles-Job - Page 229) Gaebelein - Asa showed his true state of Soul, when, instead of saying, “I have sinned,” he began to rage; when instead of beseeching Hanani to pray for him, he put him in prison. He was away from the LORD and his behavior made it known. Stricken by disease, no doubt to humble him and bring him back to the Lord, he sought not the LORD, but the physicians. Gustafson points out the boldness of Hanani confronting King Asa noting that "There are other records of prophets rebuking kings. Samuel spoke against Saul in 1 Samuel 13:13–14 and 15:14–29. Nathan spoke against David in 2 Samuel 12:1–14, and Gad also spoke against him (24:11–14). Shemaiah spoke against Rehoboam (2 Chr 11:2–4; 12:5). In later years Isaiah spoke against Hezekiah (Isa 39:3–7), and Jeremiah spoke against Jehoiakim (Jer 36:27–32), Coniah (Jer 22:24–30), and Zedekiah (Jer 21:3–7; 2 Chr 36:12). The most famous instance of a prophet warning a king not to trust in political alliances is found in Isaiah 7 when the prophet warned Ahaz to trust the Lord rather than trust the king of Assyria. That chapter contains the well-known “Immanuel” passage." (What the Bible Teaches - 1 Chronicles and 2 Chronicles) Related Resource: SPECIAL TOPIC: THE DIFFERENT HEBREW TERMS FOR PROPHET Seer (07203) roeh from raah - to see with the eyes) means a seer, an authoritative person who receives and communicates a message from God, perhaps with emphasis on the visual nature of the message. Gilbrant - The meaning of rōʾeh is divided into two categories. Once, it refers to a “vision” or “hallucination,” apparently induced by drunkenness (Isa. 28:7). All other uses of rōʾeh refer to a “seer.” Rōʾeh, or “seer,” was the original title used for a nabi, “prophet” (1 Sam. 9:9, 11). Samuel (1 Sam. 9:18; 1 Chr. 9:22; 26:28) and Hanani (2 Chr. 16:7, 10) were both called “seers.” Another synonym for “seer” is chōzeh, and Gad is called both nāvîʾ and chōzeh (2 Sam. 24:11). In fact, 1 Chr. 29:29 uses all three terms, referring to Samuel the “seer” (rōʾeh), Nathan the prophet (nāvîʾ) and Gad the seer (chōzeh) (Complete Biblical Library) SPECIAL TOPIC: PROPHET (the different Hebrew terms) Roeh - 12x/11v - seer(10), seer's(1), seers(1). 1 Sam. 9:9; 1 Sam. 9:11; 1 Sam. 9:18; 1 Sam. 9:19; 2 Sam. 15:27; 1 Chr. 9:22; 1 Chr. 26:28; 1 Chr. 29:29; 2 Chr. 16:7; 2 Chr. 16:10; Isa. 30:10. The related word "roeh" is used in Isa 28:7 "visions." Relied on (leaned on, trusted in) (08172) sha'an primarily means to lean on something (Saul on his sword = 2Sa 1:6) or someone (2Ki 5:16, 7:2, 17), to rest on, to support oneself (Jdg 16:26), figuratively to trust (2Chr 13:18NAS, Job 8:15NAS, other versions render with rely), to rest (Ge 18:4). Rely on (2Chr 16:7 - twice). Gilbrant - The meaning of the verb shāʿan is "to lean on" something or someone. Saul leaned on his spear (2 Sam. 1:6). Samson leaned against the pillar (Judg. 16:26). This meaning led to the common usage of this verb as a figurative idea of "relying on" someone for help. Kings had a close aid or officer to "lean on" or accompany them and give advice, help and even protection (2 Ki. 5:18; 7:2, 17). The idea of having a sense of security and support is found in Job 24:23. A person can trust in his house (8:15). Abraham told the three angels to rest or recline under the tree, using this verb (Gen. 18:4). A graphic picture of leaning on someone for help who is the wrong source is Judah trusting in and leaning on Egypt like a staff and having it break like a reed and hurt them (Ezek. 29:7). Asa quit looking to or "leaning on" the Lord for help against enemies as he used to do and so was rebuked and punished (2 Chr. 14:11; 16:7f). Isaiah rebuked the people for rejecting God's Word and depending on oppression and deceit (Isa. 30:12), and for depending on horses and chariots instead of seeking the Lord (31:1). Micah 3:11 says the leaders were falsely ministering out of greed. They claimed that they leaned on the Lord and assumed that they were secure from enemy attack because God was in Judah. Often, this verb is used in parallel with the more common verb for "trusting," batach. The most well-known verse which uses both verbs is Prov. 3:5: "Trust in the Lord with all your heart; and lean not unto your own understanding." (Complete Biblical Library Hebrew-English Dictionary) G Campbell
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Guzik - The Prophet Hanani’s message was clear. God looks for ways to defend and show his strength on behalf of those who are committed to Him. Asa’s fear that God could not be trusted with the defense of Israel was foolish and wrong; God wanted to show His strength of behalf of His trusting people. You have acted foolishly (sakal; Lxx - agnoeo - ignorantly in perfect tense - his fixed condition for the remainder of his life) in this - These words are very similar to Samuel's words to King Saul, his foolishness costing him the kingdom - "Samuel said to Saul, “You have acted foolishly (sakal); you have not kept the commandment of the LORD your God, which He commanded you, for now the LORD would have established your kingdom over Israel forever." (1Sa 13:13+) See SPECIAL TOPIC: FOOLISH PEOPLE. Some men die by shrapnel, Some go down in flames. But most men perish inch by inch playing little games. Indeed, from now on you will surely have wars (milchamah; Lxx - polemos) - Divine discipline for his faithlessness.