There is a division of opinion among commentators concerning the meaning of the last clause in this verse. Some of the best authorities believe that the “very great burning” was the burning of the odoriferous substances which were brought together. They understand that a large quantity of these substances was collected and placed in the sepulcher of Asa, and that after these were burned the body of the dead king was laid upon the perfumed ashes, as on a bed. This is also referred to in the promise which was made to Zedekiah concerning his burial (Jer. 34:55But thou shalt die in peace: and with the burnings of thy fathers, the former kings which were before thee, so shall they burn odors for thee; and they will lament thee, saying, Ah lord! for I have pronounced the word, saith the Lord. (Jeremiah 34:5)). It is likewise thought to have been this which was denied to Jehoram, on the occasion of his death, because of his wickedness (2 Chron. 21:1919And it came to pass, that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases. And his people made no burning for him, like the burning of his fathers. (2 Chronicles 21:19)).
On the other hand, it is asserted that burning spices and perfumes in this way for the dead does not find a parallel in the customs of any nation ancient or modern; and that these various passages refer to the burning of the body together with the spices on a funeral pile. Jahn says, “The ancient Hebrews considered burning the body a matter of very great reproach, and rarely did it except when they wished, together with the greatest punishment, to inflict the greatest ignominy” (Gen. 38:2424And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt. (Genesis 38:24)). He considers the burning of Saul and of his sons (1 Sam. 31:1212All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and came to Jabesh, and burnt them there. (1 Samuel 31:12)) an exceptional instance, designed by their friends to prevent any further indignities from the Philistines. The sentiment in reference to the burning of bodies afterward underwent a change. A hundred and forty years after Saul’s death the body of Asa was burnt, and the event is spoken of by the historian not as a new thing, but as a custom already established. Over a century later we find the same custom referred to. See Amos 6:1010And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the sides of the house, Is there yet any with thee? and he shall say, No. Then shall he say, Hold thy tongue: for we may not make mention of the name of the Lord. (Amos 6:10). In time the revolution of sentiment became so complete that while burning was considered the most distinguished honor, not to be burned was regarded the most signal disgrace, as in the case of Jehoram already mentioned. Another change of sentiment eventually took place. After the captivity the Jews conceived a great hatred to this rite, and the Talmudists endeavored to explain the passages respecting it as referring to the burning of the aromatic substances alone. See Jahn’s Archeology, § 210.
Roberts takes substantially the same view, and gives a detailed account of the Hindu method of cremation. The Hindus burn the bodies of nearly all their illustrious dead, and it is considered disgraceful not to have the ceremony performed. They first wash the corpse with water mingled with fragrant oils and scented waters. The body is then placed on a bed, or on a chariot covered with crimson cloth, and is carried on men’s shoulders to the place of burning. The funeral pile is seldom more than five feet high, and when prepared for a great man is made of sandal and other aromatic woods, to which are added sweet odors and spices. The body is then placed on the pile, and the son or nearest relative has his head shaved. Then the son takes a torch and, turning his head away from the pile, sets fire to it, and returns home. Those who remain to see the corpse consumed throw clarified butter and oils on the fire to hasten the combustion. See Roberts’ Oriental Illustrations, p. 234.