2 Chronicles 16:9

     7-10. Hanani the seer came to Asa . . . and said—His object was to show the king his error in forming his recent league with Ben-hadad. The prophet represented the appropriation of the temple treasures to purchase the services of the Syrian mercenaries, as indicating a distrust in God most blameable with the king's experience. He added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over the united forces of Baasha and Ben-hadad, more splendid than that obtained over the Ethiopians. Such a victory, by destroying their armies, would have deprived them of all power to molest him in the future; whereas by his foolish and worldly policy, so unworthy of God's vicegerent, to misapply the temple treasures and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (1Ki 15:32). This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.

Job 7:12

     12. Why dost thou deny me the comfort of care-assuaging sleep? Why scarest thou me with frightful dreams?

      Am I a sea—regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who therefore curbs his violence (Jer 5:22).

      or a whale—or some other sea monster (Isa 27:1), that Thou needest thus to watch and curb me? The Egyptians watched the crocodile most carefully to prevent its doing mischief.

Jeremiah 32:19

     19. counsel . . . work—devising . . . executing (Isa 28:29).

      eyes . . . open upon all— (Job 34:21; Pr 5:21).

      to give . . . according to . . . ways— (Jer 17:10).

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