Destroyed. Hebrew, "smote also the tents of cattle." Septuagint, "they cut in pieces the tents of cattle, the Amazons;" or, according to the Vatican copy, (Haydock) "the Alimazonians," as they seem to have read aeli manim, which may be well rendered, "the tents of the Mineans," a people of Arabia, chap. xx. 1., and xxvi. 7., and Judges x. 11. (Calmet) --- If these nations came to punish Asa, for banishing their foreign worship, (ver. 12) as the Sieur de Folard thinks the sacred penman insinuates, (ver. 5) we need not wonder that they met with such ill success, and that not one of them was spared, as God avenged his own cause, ver. 12, 13. (Haydock) --- We read of no cavalry here, though it is mentioned, chap. xvi. 8. It seems not to have been considerable, as the people of Asia, the Greeks and Romans, trusted more to their infantry; and, in effect, no species of warfare is more costly to a state, nor less useful, than a multitude of horses, which were introduced in barbarous times. (De Folard) CHAPTER XIV. Azarias is called Oded in Hebrew, ver. 8. (Calmet) --- But he was his son. (Haydock) --- There was a high priest of the name of Azarias, about the same time. (Menochius) With him. He will continue thus to protect you, if you prove faithful. The Pelagians hence inferred, that man was to prepare his own heart for the reception of grace. But the text only speaks of external aid; and though it were understood of internal grace, (Calmet) we may merit an increase of grace, by a faithful co-operation (Worthington) with that which God has presented us. (Estius) (Calmet) Shall pass, is not found in Hebrew, &c., and many supply, "had been." (Du Hamel) --- The Jews, and some interpreters, would explain all this of what had passed already; (Calmet) and this is the idea of the Protestants, "Now, for a long season, Israel hath been without," &c. (Haydock) --- But the conclusion convinces us that this is a prediction; (ver. 7) take courage. You shall not be involved in these miseries. Some explain the whole of the kingdom of Israel, which, from its commencement till after its final ruin, persevered in its rebellion against the true God. (Sanctius) --- Others think the kingdom of Juda was also concerned, and its state of captivity at Babylon foretold. (Lyranus) --- But its full completion includes the latter ages, particularly after the murder of the Messias, (Tirinus) and seems of the same nature as the prophecy of Osee, (iii. 4.) as our Saviour himself insinuates, Matthew xxiv. 6, 9, 13. (Calmet) And when. Septuagint, "and he shall convert them to the Lord,...and shall be found by them." (Haydock) --- This will be verified in the last days, Romans xi. 26. (Menochius) Cometh in, in public or private transactions. See Leviticus xxvi. 36. Nation, both in the times of Baasa, who fought against Asa, and afterwards. For the same prophecy may be literally explained of more thing than one. (Menochius) --- Distress. Our Saviour says, Then shall they deliver you up to be afflicted, &c. But he that shall persevere to the end, shall be saved. [Matthew xxiv. 9-13. Azarias, the son, is omitted in Hebrew and the Vatican Septuagint, which reads Adad, (Haydock) but it is supplied in the other editions, and in the Syriac, (Calmet) as [in] ver. 1. (Haydock) --- Taken: we do not read on what occasion, chap. xvii. 2. His father had seized upon Bethel, &c., chap. xiii. 19. (Calmet) --- Yet Asa waged war himself with the king of Israel. --- Dedicated. Septuagint, "renewed," as the altar had been neglected, or injured by the continual fire; (Menochius) or this was the extraordinary (Haydock) altar, which Solomon had used at the dedication of the temple. The multitude of Asa's victims required more than one, ver. 11. It is not probable that God's worship had been neglected till the 15th year of this pious king, (ver. 9) since even his wicked father was punctual in this respect, chap. xiii. 11. Before, at the higher end of the priests' court, to the east of the altar of holocausts. (Calmet) Simeon. This tribe was intimately connected with that of Juda, though many had revolted. Some afterwards returned, as they did from other parts, actuated either by motives of interest or of religion, chap. xxxiv. 6., and 3 Kings xi. 13. (Calmet) Month, Sivan, or May, when the feast of Pentecost occurs. (Menochius) Spoils, which they had sold, and now testified their gratitude. (Tirinus) --- Rams. Protestants, "sheep." He went. Hebrew and Septuagint, "They proceeded, according to the covenant, to seek." (Haydock) --- They swore upon the altar, or passed between the divided victims, Genesis xv. 9, 17. (Calmet) --- This solemn act was usual, and more necessary in times of trouble. (Menochius) Said he, is not in Hebrew, &c. (Haydock) --- Die, according to Deuteronomy xvii. 7. CHAPTER XV. Curse. Hebrew, "oath." (Menochius) --- Septuagint, "all Juda rejoiced on account of the oath." (Haydock) Mother, or grandmother. (Calmet) --- There were perhaps two of the name, and Abia had married one as well as Roboam. (Menochius) --- Deposed, &c. Hebrew, "from being queen." Septuagint, "he removed Maacha,...that she should not minister to Astarte; and he cut the idol in pieces, and burnt it," &c. (Haydock) --- Syriac, "because she had celebrated a feast to idols." But it seems she had set up a stone, which Asa burnt. See 3 Kings xv. 13. (Calmet) --- Priapus is added by the Vulgate to explain [the] Hebrew, "the idol of, or in the grove," (Haydock) Asera or Astarte. (Calmet) Israel, to the honour only of the true God, chap. xiv. 2., and 3 Kings xv. 14. (Haydock) --- Perfect, with respect to the external worship, (Tirinus) or hitherto, (Haydock) though he offended afterwards, chap. xvi. 7, 12. T. --- Other altars, besides that at Jerusalem, might be dispensed with, (Worthington) by God's authority. (Haydock) Vowed, in the wars against Jeroboam and Zara. See 1 Paralipomenon xxvi. 27. Year. Usher dates from the separation of the two kingdoms; and this year corresponds with the 15th of Asa, ver. 10. See 3 Kings xv. 16. (Calmet) (Torniel, the year of the world 3094.) Six and thirtieth year of his kingdom. That is, of the kingdom of Juda, taking the date of it from the beginning of the reign of Roboam. Ch. --- It was the 16th of Asa. We read that Raasa died in the 26th year of Asa, 3 K. xvi. 8. How then could he fight with him in the 36th? T. --- Rama was on an eminence, and commanded the pass below. Baasa wished to cut off all communication with the kingdom of Juda, as he knew many of his subjects had emigrated for the sake of the true religion, C. xv. 9. C. --- He had taken the city from the tribe of Benjamin. T. There is, Hebrew is indeterminate: "a league," &c. Sept. "Make a league....behold I have sent thee gold and silver. Come and drive away from me Baasa, king," &c. --- That. Prot. "go, break thy league." H. --- Asa induces the king of Damascus to act perfidiously. C. --- Otherwise it is not unlawful to make use of the arms of infidels, unless where God has forbidden it. Grotius, Jur. ii. 15, 9. Masius in Jos. ix. 15. --- David had recourse to Achis, and the Machabees to the Romans. C. --- Some kings are blamed for making leagues with the princes of Israel, because they had been warned to the contrary; and Asa was severely reprehended, as he had already received such assurances of the divine protection, (chap. xiv. 12., and xv. 7.) that nothing but pusillanimity could have induced him (H.) to give away the sacred treasures, in order to obtain this aid of the Syrian king, v. 7. Nephthali. This seem preferable to the Hebrew reading, 3 K. xv. 20. C. --- Prot. "all the store-cities." Sept. "all the environs." H. --- Arabic, "all the arsenals of the cities of Nephthali." Syria. It seems more natural to read Israel. C. --- But we must remember that Benadad was an ally of Israel; and if he had not been bribed, he would have come to the assistance of Baasa, (H.) and thus both might have fallen a prey to Asa, as the much greater forces of Zara had done. T. Behold. Prot. "run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect towards him." Sept. "to shew power in every heart full, or perfect, in his regard." H. --- Asa fell on this occasion through human frailty, but rose again by repentance. --- Thee, as they were till the death of Baasa, 3 K. xv. 32. Prison. Literally, "in bonds," made of leather thongs or nerves, (H.) or of iron, to confine either the neck or the feet. Isidor. orig. 5. ultra --- Heb. "the house of disturbance." Sept., &c. "prison." Some explain it (C.) of the stocks to enclose the neck. Vatable --- Time, either because they expressed the same sentiments as the prophet, (C.) or because they disapproved of his imprisonment. T. --- Sept. "Asa made havoc among the people," &c. H. Most, &c. Heb. "till his disease got upwards," (C.) to the head (T.) and heart, (H.) when the gout generally proves fatal. Cornelius a Lapide --- Sept. "till he was very ill:" (H.) a just punishment for his having confined the prophet in fetters; but of a temporal nature, as he sinned through passion, and died penitent, his heart being perfect (chap. xv. 17.) all or the most part of his days, particularly in the last. W. --- Rather. Heb. and Sept. simply, "physicians." H. --- Yet it was not the having recourse to them, with some degree of confidence, that is here reprehended, but the placing too much trust in men, (C.) and too little in God, the sovereign arbiter of life and death. H. Sepulchre. Heb. "sepulchres," as there were many separate apartments in the same cavern. C. --- Asa had prepared one cell, as David and Solomon had done. M. T. --- Odoriferous Such as harlots delight in, (Proverbs vii. 16,) to entice the sensual. D. --- Heb. zenim, may be derived from zana, fornicari. It denotes a mixture of perfumes. M. --- But here the Vulgate read zunim. D. --- Heb. and Sept. "they laid him on a bed, and filled it with aromatical spices, and with various sorts of perfumers' ointments, and they made him a very great funeral, or (H.) burning." Protestants --- It is not clear whether the body was placed on a bed of state, and these perfumes were used to remove every disagreeable smell, or the body itself was rather consumed along with them, a practice which seems to have become more common since the days of Asa, Jeremias xxxiv. 5., 1 K. xxxi. 12., and Amos vi. 10. Joram was deprived of this honour, C. xxi. 19. C. --- Sanctius adduces many examples, to prove that the spices were burnt only near the body; (T.) and the Hebrews generally preferred to inter the corpse. Corpora condere quam cremare e more \'c6gyptio. Tacitus, Hist. v.