Verse 2

Three years reigned he--(compare Kg1 15:1 with Kg1 15:9). Parts of years are often counted in Scripture as whole years. The reign began in Jeroboam's eighteenth year, continued till the nineteenth, and ended in the course of the twentieth. his mother's name was Maachah--or Michaiah (Ch2 13:2), probably altered from the one to the other on her becoming queen, as was very common under a change of circumstances. She is called the daughter of Abishalom, or Absalom (Ch2 11:21), of Uriel (Ch2 13:2). Hence, it has been thought probable that Tamar, the daughter of Absalom (Sa2 14:27; Sa2 18:18), had been married to Uriel, and that Maachah was their daughter.

Verse 3

his heart was not perfect with the Lord . . . , as the heart of David his father--(Compare Kg1 11:4; Kg1 14:22). He was not positively bad at first, for it appears that he had done something to restore the pillaged treasures of the temple (Kg1 15:15). This phrase contains a comparative reference to David's heart. His doing that which was right in the eyes of the Lord (Kg1 15:5) is frequently used in speaking of the kings of Judah, and means only that they did or did not do that which, in the general course and tendency of their government, was acceptable to God. It furnishes no evidence as to the lawfulness or piety of one specific act.

Verse 4

for David's sake did the Lord his God give him a lamp--"A lamp" in one's house is an Oriental phrase for continuance of family name and prosperity. Abijam was not rejected only in consequence of the divine promise to David (see on 1Ki. 11:13-36).

Verse 10

ASA'S GOOD REIGN. (Kg1 15:9-22) his mother's name was Maachah--She was properly his grandmother, and she is here called "the king's mother," from the post of dignity which at the beginning of his reign she possessed. Asa, as a constitutional monarch, acted like the pious David, laboring to abolish the traces and polluting practices of idolatry, and in pursuance of his impartial conduct, he did not spare delinquents even of the highest rank.

Verse 13

also Maachah his mother, even her he removed from being queen--The sultana, or queen dowager, was not necessarily the king's natural mother (see Kg1 2:19), nor was Maachah. Her title, and the privileges connected with that honor and dignity which gave her precedency among the ladies of the royal family, and great influence in the kingdom, were taken away. She was degraded for her idolatry. because she had made an idol in a grove--A very obscene figure, and the grove was devoted to the grossest licentiousness. His plans of religious reformation, however, were not completely carried through, "the high places were not removed" (see Kg1 3:2). The suppression of this private worship on natural or artificial hills, though a forbidden service after the temple had been declared the exclusive place of worship, the most pious king's laws were not able to accomplish.

Verse 15

he brought in the things which his father had dedicated--Probably the spoils which Abijam had taken from the vanquished army of Jeroboam (see Ch2 13:16). and the things which himself had dedicated--after his own victory over the Cushites (Ch2 14:12).

Verse 16

there was war between Asa and Baasha king of Israel all their days--Asa enjoyed a ten years' peace after Jeroboam's defeat by Abijam, and this interval was wisely and energetically spent in making internal reforms, as well as increasing the means of national defense (Ch2 14:1-7). In the fifteenth year of his reign, however, the king of Israel commenced hostilities against him, and, invading his kingdom, erected a strong fortress at Ramah, which was near Gibeah, and only six Roman miles from Jerusalem. Afraid lest his subjects might quit his kingdom and return to the worship of their fathers, he wished to cut off all intercourse between the two nations. Ramah stood on an eminence overhanging a narrow ravine which separated Israel from Judah, and therefore he took up a hostile position in that place.

Verse 18

Then Asa took all the silver and the gold that were left in the . . . house of the Lord--Asa's religious character is now seen to decline. He trusted not in the Lord (Ch2 16:7). In this emergency Asa solicited the powerful aid of the king of Damascene-Syria; and to bribe him to break off his alliance with Baasha, he transmitted to him the treasure lying in the temple and palace. The Syrian mercenaries were gained. Instances are to be found, both in the ancient and modern history of the East, of the violation of treaties equally sudden and unscrupulous, through the presentation of some tempting bribe. Ben-hadad poured an army into the northern provinces of Israel, and having captured some cities in Galilee, on the borders of Syria, compelled Baasha to withdraw from Ramah back within his own territories. Ben-hadad--(See on Kg1 11:14).

Verse 22

Then king Asa made a proclamation--The fortifications which Baasha had erected at Ramah were demolished, and with the materials were built other defenses, where Asa thought they were needed--at Geba (now Jeba) and Mizpeh (now Neby Samuil), about two hours' travelling north of Jerusalem.

Verse 23

in the time of his old age he was diseased in his feet--(See on Ch2 16:12, where an additional proof is given of his religious degeneracy.)

Verse 25

NADAB'S WICKED REIGN. (Kg1 15:25-34) Nadab the son of Jeroboam began to reign--No record is given of him, except his close adherence to the bad policy of his father.

Verse 27

Baasha smote him at Gibbethon--This town, within the tribe of Dan, was given to the Levites (Jos 19:44). It lay on the Philistine borders, and having been seized by that people, Nadab laid siege to recover it.

Verse 29

when he reigned, he smote all the house of Jeroboam--It was according to a barbarous practice too common in the East, for a usurper to extirpate all rival candidates for the throne; but it was an accomplishment of Ahijah's prophecy concerning Jeroboam (Kg1 14:10-11). Next: 1 Kings Chapter 16

Verse 1

Now in the eighteenth year of King Jeroboam the son of Nebat reigned Abijam over Judah. That is, began to reign; and by this it appears that Rehoboam was in the eighteenth year of his reign when he died, for he and Jeroboam began their reign at the same time. Now in the eighteenth year of King Jeroboam the son of Nebat reigned Abijam over Judah. That is, began to reign; and by this it appears that Rehoboam was in the eighteenth year of his reign when he died, for he and Jeroboam began their reign at the same time. 1 Kings 15:2 kg1 15:2 kg1 15:2 kg1 15:2Three years reigned he in Jerusalem,.... And three only; his reign was short, and indeed not three full years, only one whole year and part of two others; for Asa his son began to reign in the twentieth of Jeroboam, Kg1 15:9 so that he reigned part of his eighteenth, this whole nineteenth, and part of his twentieth: and his mother's name was Maachah the daughter of Abishalom; called Absalom, Ch2 11:20, generally supposed by the Jews to be Absalom the son of David, and which may seem not improbable, since his other two wives were of his father's family, Ch2 11:18. Josephus says (q) she was the daughter of Tamar the daughter of Absalom, and so his granddaughter; and which may account for her being called Michaiah the daughter of Uriel of Gibeah, Ch2 13:2 since the difference between Maachah and Michaiah is not very great; and Uriel might he the name of Tamar's husband; though it is most likely that both father and daughter had two names; she seems to be mentioned here, to observe that she was the cause and means of her son's disagreeable walk, as follows, see Kg1 15:13. (q) Antiqu. l. 8. c. 10. sect. 1.

Verse 2

And he walked in all the sins of his father, which he had done before him,.... Having such bad examples as both parents to copy after; it chiefly respects idolatrous practices, see Kg1 14:23, and his heart was not perfect with the Lord his God; he did profess the true God, and worshipped him, but not wholly, and only, and sincerely; he worshipped other gods besides him: and so his heart was not as the heart of David his father; who was a sole and sincere worshipper of God, never departed from him and his service.

Verse 3

Nevertheless, for David's sake did the Lord his God give him a lamp in Jerusalem,.... A kingdom there, as the Targum, splendid and glorious, to be continued in his posterity: to set up his son after him; in it: and to establish Jerusalem: to continue that in which the temple was, for the sake of which, and the worship of God in it, there was a succession of David's posterity on the throne of Judah.

Verse 4

Because David did that which was right in the eyes of the Lord,.... With respect to worship: and turned not aside from anything that he commanded him all the days of his life; especially in matters of religion, nor even in his moral walk and conversation, deliberately, studiously, and with design: save only in the matter of Uriah the Hittite; the killing of him, and other sins which led on to it, and were in connection with it; Abarbinel thinks, because the affair of Bathsheba is not mentioned, that was not reckoned to David as a sin; but no doubt it was, and is included here.

Verse 5

And there was war between Rehoboam and Jeroboam all the days of his life. Not the days of Rehoboam, though that was true, and is observed, Kg1 14:30, but all the days of Abijam, before he came to the throne, and in which, when a young man, he was concerned, and which still continued between him and Jeroboam; though some think he is called by his father's name, as Rehoboam is called David, Kg1 12:16. . 1 Kings 15:7 kg1 15:7 kg1 15:7 kg1 15:7Now the rest of the acts of Abijam, and all that he did, are they not written in the book of the chronicles of the kings of Judah?.... Which seem to be written by Iddo the prophet, see Ch2 13:22, and there was war between Abijam and Jeroboam; and a famous pitched battle between them we read of in Ch2 13:3.

Verse 6

And Abijam slept with his fathers,.... That is, died as they did: and they buried him in the city of David, in the sepulchre of his royal ancestors, David, Solomon, and Rehoboam: and Asa his son reigned in his stead; who perhaps was the eldest of his twenty two sons, Ch2 13:21.

Verse 7

And in the twentieth year of Jeroboam king of Israel reigned Asa over Judah. How this is to be accounted for See Gill on Kg1 15:2. . 1 Kings 15:10 kg1 15:10 kg1 15:10 kg1 15:10And forty one years reigned he in Jerusalem,.... Being a good king, had the blessing of a long reign, and reached, and even exceeded, the years of the reigns of David and Solomon: and his mother's name was Maachah, the daughter of Abishalom; that is the name of his grandmother, see Kg1 15:2 she is called his mother, not because she brought him forth, but because she brought him up; and this is observed to his commendation, that though he was educated by an idolatrous woman, yet was not corrupted by her as his father was.

Verse 8

And Asa did that which was right in the eyes of the Lord, as did David his father. In his personal walk and conversation, in his government of the nation, and especially in the matters of his God, and of religion, he made David his pattern and example to copy after. And Asa did that which was right in the eyes of the Lord, as did David his father. In his personal walk and conversation, in his government of the nation, and especially in the matters of his God, and of religion, he made David his pattern and example to copy after. 1 Kings 15:12 kg1 15:12 kg1 15:12 kg1 15:12And he took away the Sodomites out of the land,.... Which were in the times of Rehoboam, Kg1 14:24, and continued in his father's reign; those he took away, either by driving them out of the land, or by putting them to death according to the law of God, Lev 20:13 even as many of them as he had knowledge of, for some remained, see Kg1 22:46, and removed all the idols that his fathers had made; or suffered to be made, as Solomon, Rehoboam, and Abijam, see Kg1 11:7.

Verse 9

And also Maachah his mother, even her he removed from being queen,.... From the kingdom, as the Targum; from having any share in the government, as she might have had during his minority, his mother being dead, as some conjecture; and not only took away her power and authority, but all the ensigns of it, and perhaps forbid her the court: or he removed her from the queen, his own wife, that she might not be corrupted by her; or rather it was from presiding over the rites of the idol next mentioned, and the worshipping of it: because she had made an idol in a grove; which had its name from horror and trembling; either because it was of a terrible aspect, or injected horror into its worshippers, or brought terrible calamities and judgments upon them: according to some Jewish writers (r), it was a Priapus, of an obscene figure; and so others (s), who suppose she presided over the sacred rites of this impure deity, the same with Baalpeor; and the Heathens used to place Priapus in their gardens (t), to fright away birds; see Gill on Jer 49:16, others take it to be Pan, from whence the word "Panic", used for any great fright: and Asa destroyed her idol, and burnt it by the brook Kidron: and cast the ashes of it into it, that none might have any profit by it, the gold and silver on it, and in indignation to it, see Exo 32:20. (r) T. Bab. Avodah Zarah, fol. 44. 1. (s) Vid. D. Herbert de Cherbury de Relig. Gent. c. 4. p. 34. Lyram in loc. (t) "----custos es pauperis horti", Virgil. Bucol. Ecl. 7. ver. 34. & Georgic. l. 4. ver. 110. "----furum aviumque maxima formido", Horat. Sermon. l. 1. ode 8.

Verse 10

But the high places were not removed,.... That is, such as had been used for the worship of God, before the temple was built, which yet now should have been removed, since sacrifice was now only to be offered there; but he might think they were still lawful, or the people had such an opinion of them, that it was difficult and dangerous to attempt to remove them; otherwise high places for idolatry were removed by him, Ch2 14:3, nevertheless, Asa's heart was perfect all his days; he was sincere in the worship of God, and did everything to the best of his knowledge and capacity for restoring true religion, and destroying idolatry.

Verse 11

And he brought in the things which his father had dedicated,.... The spoils he had taken in war from Jeroboam, and which he had devoted to religious uses, but lived not to perform his vows, which his son now did for him; so that it seems, notwithstanding the sins he fell into, he had some regard to God and his worship, see Ch2 13:19. and the things which himself had dedicated; out of the spoils taken from the Ethiopians, Ch2 14:13, these he brought into the house of the Lord, silver, and gold, and vessels; of various sorts.

Verse 12

And there was war between Asa and Baasha king of Israel all their days: That is as long as they lived together; for Baasha died many years before Asa, and this must be reckoned from the time the war began between them. Baasha did not begin his reign until the third year of Asa, Kg1 15:25 and in the first ten years of Asa's reign the land was quiet and free from war, Ch2 14:1 of which there must be seven in the reign of Baasha, who is here made mention of out of course, for Nadab reigned before him, Kg1 15:25, the reason of which Abarbinel thinks is, that the historian, having given an account of the good deeds of Asa, relates his failings before he proceeds to the other part of his history. , the reason of which Abarbinel thinks is, that the historian, having given an account of the good deeds of Asa, relates his failings before he proceeds to the other part of his history. 1 Kings 15:17 kg1 15:17 kg1 15:17 kg1 15:17And Baasha king of Israel went up against Judah,.... Which, in Ch2 16:1 is said to be in the thirty sixth year of Asa's reign, or rather of his kingdom; for it can never mean the year of his reign, for Baasha was dead many years before that, since his reign began in the third of Asa, and he reigned but twenty four years, and therefore must die in the twenty seventh of Asa; but it is to be understood of the kingdom of Judah, when it was divided from Israel; from that time to this were thirty six years, seventeen under Rehoboam, three under Abijam, so that this year must be the sixteenth of Asa; thus it is calculated in the Jewish chronology (u), and which is followed by many of the best of our chronologers: and built Ramah; a city in the tribe of Benjamin, Jos 18:25, but taken by the king of Israel, which he rebuilt or fortified: that he might not suffer any to go out or come in to Asa king of Judah; that his people might not go to and from Jerusalem, and worship at the temple there; this garrison lying on the borders of both kingdoms, he thought hereby to cut off all communication between them. (u) Seder Olam Rabba, c. 16.

Verse 13

Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord, and the treasures of the king's house,.... What was left untaken away by Shishak king of Egypt, Kg1 14:26, or what he had put there dedicated by his father and himself, Kg1 15:15 and be they either, they were not to be taken, especially the treasures of the house of the Lord, and put to profane use, and particularly to such bad purposes as these were: and delivered them into the hands of his servants: to be disposed of as next directed: and King Asa sent them to Benhadad the son of Tabrimon, the son of Hezion king of Syria, that dwelt at Damascus; according to some chronologers (w), Hezion, the grandfather of this Benhadad, is the same with Rezon the first king of Damascus, Kg1 11:23, who was succeeded by Tabrimon, and he by Benhadad: saying: as follows. (w) Usher. Annal. A. M. 3064. Marsham. Canon. Chron. Seculum 13. p. 346.

Verse 14

There is a league between me and thee, and between my father and thy father,.... For though Hezion, if he is the same with Rezon, was an adversary to Israel in the days of Solomon, Kg1 11:25, yet it seems his son was not, but was a confederate with the kings of Israel and Judah: behold, I have sent unto thee a present of silver and gold; taken out of the treasury of the temple and his own treasury: come and break thy league with Baasha king of Israel, that he may depart from me; it was sinful in him to take the money out of the temple, to which it was dedicated; it was more so to make use of it to bribe an Heathen to break his covenant and alliance with another, in order to serve him; in which he betrayed great distrust of the Lord, and of his power to help him; which was the more aggravated, when he had had such a wonderful appearance of God for him against the Ethiopians, see Ch2 16:7.

Verse 15

So Benhadad hearkened unto King Asa, and sent the captains of the hosts which he had against the cities of Israel,.... He broke off his alliance with the king of Israel; and as he had a standing army, with proper officers, he sent them directly to take the cities of Israel: and he smote Ijon, and Dan, and Abelbethmaachah, and all Cinneroth, with all the land of Naphtali; places which lay on the northern part of Israel, the nearest to Syria. Ijon some place in the tribe of Naphtali, others in Asher; it seems to be on the extreme border of the land northward, as Dan also was; hence the phrase from Dan to Beersheba, i.e. from north to south. Abelbethmaachah is the same with Abelmaim, Ch2 16:4 which perhaps is the same with that Abela, placed by Jerome (x) between Damascus and Paneas, supposed to be the Enhydra of Pliny (y). Cinneroth is the same with Gennesaret, a fruitful country in Galilee, from which is a sea or lake of that name, mentioned in the New Testament, and was in the tribe of Naphtali, the land of which was seized upon at this time. (x) De loc. Heb. fol. 83. K. (y) Nat. Hist. l. 5. c. 19.

Verse 16

And it came to pass, when Baasha heard thereof,.... What was doing in the northern part of his kingdom: that he left off building of Ramah; which was the thing designed to be answered by this diversion: and dwelt in Tirzah; in the tribe of Manasseh, nearer at hand, to observe and stop the motions of the Syrian king.

Verse 17

Then King Asa made a proclamation throughout all Judah,.... Summoned men of all sorts, ranks, and degrees: (none was exempted;) the Jews (z) say, not so much as a newly married man, whom the law excused from war the first year, nor the disciples of the wise men: and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded; or fortified the place; these; the men of Judah, whom Asa summoned, carried off: and King Asa built with them Geba of Benjamin, and Mizpah; which were both in the tribe of Benjamin, and which he fortified, Jos 18:24. (z) Jarchi & Kimchi in loc.

Verse 18

The rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, are they not written in the book of the chronicles of the kings of Judah?.... Some of which are to be met with in the canonical book of that name, Ch2 14:1, and others in the annals of the kings, out of which the Scripture account was taken: nevertheless, in the time of his old age he was diseased in his feet; seized with the gout, as the Jews say (a), and which was two years before his death, see Ch2 16:12. (a) T. Bab. Sanhedrin, fol. 48. 2. So Clemens of Alexandria, Stromat. l. 1. p. 326.

Verse 19

And Asa slept with his fathers, and was buried with his fathers in the city of David his father,.... In a sepulchre there he himself had made, and in great pomp and solemnity, being laid on a bed filled with sweet odours and spices, prepared according to art, and which were burned for him, Ch2 16:14, and Jehoshaphat his son reigned in his stead; a very pious and worthy prince.

Verse 20

And Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah,.... Before Baasha did: and reigned over Israel two years, not two whole years; for he began in the second of Asa, and in the third of that king's reign Baasha slew him, and reigned in his stead, Kg1 15:28.

Verse 21

And he did evil in the sight of the Lord,.... Committed idolatry, than which nothing is a greater evil in his sight: and walked in the way of his father, and in his sin wherewith he made Israel to sin: in making and worshipping of golden calves.

Verse 22

And Baasha the son of Ahijah, of the house of Issachar,.... A man of that tribe; but who he was, or his father, is nowhere else said, very probably an officer in Nadab's army: conspired against him; laid a scheme to take away his life, and seize the kingdom: and Baasha smote him at Gibbethon; a city in the tribe of Dan, Jos 19:44. which belongeth to the Philistines; it was a city given to the Levites, Jos 21:23 and they being driven from it by Jeroboam, the Philistines seized on it, or had heretofore made a conquest of it; and Nadab was desirous of getting it out of their hands, and therefore besieged it, as follows: for Nadab and all Israel laid siege to Gibbethon; and while he was besieging it, Baasha took the opportunity to slay him, where his carcass lay exposed to dogs, or fowls of the air, and had no burial, as Ahijah predicted, Kg1 14:11.

Verse 23

Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead. Which seems to be his only or chief view in slaying him, to get possession of his kingdom. Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead. Which seems to be his only or chief view in slaying him, to get possession of his kingdom. 1 Kings 15:29 kg1 15:29 kg1 15:29 kg1 15:29And it came to pass, when he reigned, that he smote all the house of Jeroboam,.... That he might have no rival, or any that could pretend any title to the crown: he left not Jeroboam any that breathed, until he had destroyed him, according to the saying of the Lord, which he spake by his servant Ahijah the Shilonite; not that his intention in destroying Jeroboam's family was to fulfil that prophecy, but so it was eventually; see Kg1 14:10.

Verse 24

Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the Lord God of Israel. Not that Baasha destroyed the family of Jeroboam because of his sins, which did so much mischief to Israel, and were so provoking to the Lord, from any dislike or hatred of them, for he walked in the same, Kg1 15:34, but the Lord threatened this by his prophet, and suffered it to be done because of his abominations. , but the Lord threatened this by his prophet, and suffered it to be done because of his abominations. 1 Kings 15:31 kg1 15:31 kg1 15:31 kg1 15:31Now the rest of the acts of Nadab, and all that he did,.... In his short reign, which yet were more than here related: are they not written in the book of the chronicles of the kings of Israel? in which those of his father Jeroboam were written, Kg1 14:19.

Verse 25

And there was war between Asa and Baasha king of Israel all their days. For being a wicked man, and an idolater, Asa had no respect for him, though he had slain the family of Jeroboam; nor had Baasha any regard to Judah, nor to the worship of God at Jerusalem, so that there was no good understanding between them, but frequent acts of hostility, see Kg1 15:16. . 1 Kings 15:33 kg1 15:33 kg1 15:33 kg1 15:33In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah,.... Which is repeated, partly to observe that the whole kingdom submitted to him, though an usurper and murderer, and the place where he kept his court, as also the time of his reign, as follows: twenty four years; which were as long as both Jeroboam and his son reigned.

Verse 26

And he did evil in the sight of the Lord,.... As Nadab did, whom he slew: and walked in the way of Jeroboam; whose family he destroyed: and in his sin wherewith he made Israel to sin; in worshipping the golden calves; so that it was not out of dislike to idolatry, but out of malice and ambition, that he slew the family of Jeroboam. Next: 1 Kings Chapter 16

Verse 3

Abijam walked as king in the footsteps of his father. Although he made presents to the temple (Kg1 15:15), his heart was not שׁלם, wholly or undividedly given to the Lord, like the heart of David (cf., Kg1 11:4); but (כּי, after a previous negative) for David's sake Jehovah had left him a light in Jerusalem, to set up his son after him and to let Jerusalem stand, because (אשׁר) David had done right in the eyes of God, etc., i.e., so that it was only for David's sake that Jehovah did not reject him, and allowed the throne to pass to his son. For the fact itself compare Kg1 11:13, Kg1 11:36; and for the words, "except in the matter of Uriah the Hittite," see 2 Sam 11 and 12.

Verse 6

"And there was war between Rehoboam and Jeroboam all his life;" i.e., the state of hostility which had already existed between Rehoboam and Jeroboam continued "all the days of his life," or so long as Abijam lived and reigned. If we take חיּיו כּל־ימי in this manner (not כּל־ימיהם, Kg1 15:16), the statement loses the strangeness which it has at first sight, and harmonizes very well with that in Kg1 15:7, that there was also war between Abijam and Jeroboam. Under Abijam it assumed the form of a serious war, in which Jeroboam sustained a great defeat (see 2 Chron 13:3-20). - The other notices concerning Abijam in Kg1 15:7, Kg1 15:8 are the same as in the case of Rehoboam in Kg1 14:29, Kg1 14:31.

Verse 9

Reign of Asa (cf., 2 Chron 14-16). - As Asa ascended the throne in the twentieth year of the reign of Jeroboam, his father Abijam, who began to reign in the eighteenth year of Jeroboam (Kg1 15:1), can only have reigned two years and a few months, and not three full years. Kg1 15:10 Asa reigned forty-one years. "The name of his mother was Maacah, the daughter of Absalom." This notice, which agrees verbatim with Kg1 15:2, cannot mean that Abijam had his own mother for a wife; though Thenius finds this meaning in the passage, and then proceeds to build up conjectures concerning emendations of the text. We must rather explain it, as Ephr. Syr., the Rabbins, and others have done, as signifying that Maacah, the mother of Abijam, continued during Asa's reign to retain the post of queen-mother or הגּבירה, i.e., sultana valide, till Asa deposed her on account of her idolatry (Kg1 15:13), probably because Asa's own mother had died at an early age. Kg1 15:11-14 As ruler Asa walked in the ways of his pious ancestor David: he banished the male prostitutes out of the land, abolished all the abominations of idolatry, which his fathers (Abijam and Rehoboam) had introduced, deposed his grandmother Maacah from the rank of a queen, because she had made herself an idol for the Ashera, and had the idol hewn in pieces and burned in the valley of the Kidron. גּלּלים is a contemptuous epithet applied to idols (Lev 26:30); it does not mean stercorei, however, as the Rabbins affirm, but logs, from גּלל, to roll, or masses of stone, after the Chaldee גּלל (Ezr 5:8; Ezr 6:4), generally connected with שׁקּצים. It is so in Deu 29:16. מפלצת, formido, from פּלץ, terrere, timere, hence an idol as an object of fear, and not pudendum, a shameful image, as Movers (Phniz. i. p. 571), who follows the Rabbins, explains it, understanding thereby a Phallus as a symbol of the generative and fructifying power of nature. With regard to the character of this idol, nothing further can be determined than that it was of wood, and possibly a wooden column like the אשׁרים (see at Kg1 14:23). "But the high places departed not," i.e., were not abolished. By the בּמות we are not to understand, according to Kg1 15:12, altars of high places dedicated to idols, but unlawful altars to Jehovah. It is so in the other passages in which this formula recurs (Kg1 22:24; Kg2 12:4; Kg2 14:4; Kg2 15:4; and the parallel passages Ch2 15:17; Ch2 20:33). The apparent discrepancy between the last-mentioned passages and Ch2 14:2, Ch2 14:4, and Ch2 17:6, may be solved very simply on the supposition that the kings (Asa and Jehoshaphat) did indeed abolish the altars on the high places, but did not carry their reforms in the nation thoroughly out; and not by distinguishing between the bamoth dedicated to Jehovah and those dedicated to idols, as Thenius, Bertheau, and Caspari, with many of the earlier commentators, suppose. For although Ch2 14:2 is very favourable to this solution, since both בּמות and הגּכר dna בּמו מזבּחות are mentioned there, it does not accord with Ch2 17:6, where הבּמות cannot be merely idolatrous altars dedicated to the Canaanitish Baal, but unquestionably refer to the unlawful altars of Jehovah, or at any rate include them. Moreover, the next clause in the passage before us, "nevertheless Asa's heart was wholly given to the Lord," shows that the expression סרוּ לא סרוּ nois does not mean that the king allowed the unlawful Jehovah-bamoth to remain, but simply that, notwithstanding his fidelity to Jehovah, the bamoth did not depart, so that he was unable to carry the abolition of them thoroughly out. Kg1 15:15 He brought the sacred offerings of his father and his own sacred offerings into the house of Jehovah; probably the booty, in silver, gold, and vessels, which his father Abijam had gathered in the war with Jeroboam (Ch2 13:16-17), and he himself on the conquest of the Cushites (Ch2 14:12-13). The Keri וקדשׁי is a bad emendation of the correct reading in the Chethb קדשׁו, i.e., קדשׁו (קדשׁיו); for יהוה בּית is an accusative, and is to be connected with ויּבא. Kg1 15:16-17 The state of hostility between Judah and Israel continued during the reign of Asa; and Baasha the king of Israel advanced, etc. These statements are completed and elucidated by the Chronicles. After the great victory obtained by Abijam over Jeroboam, the kingdom of Judah enjoyed rest for ten years (Ch2 14:1). Asa employed this time in exterminating idolatry, fortifying different cities, and equipping his army (Ch2 14:1-7). Then the Cushite Zerah invaded the land of Judah with an innumerable army (in the eleventh year of Asa), but was totally defeated by the help of the Lord (Ch2 14:8-14); whereupon Asa, encouraged by the prophet Azariah, the son of Oded, proceeded with fresh zeal to the extermination of such traces of idolatry as still remained in the kingdom, then renewed the altar of burnt-offering in front of the temple-hall, and in the fifteenth year of his reign held, with the whole nation, a great festival of thanksgiving and rejoicing to the Lord at Jerusalem (Ch2 15:1-15). The next year, the sixteenth of his reign and the thirty-sixth from the division of the kingdom (Ch2 16:1), Baasha commenced hostilities, by advancing against Judah, taking possession of Ramah, the present er Rm (see at Jos 18:25), which was only two hours and a quarter from Jerusalem, and fortifying it. The occupation of Ramah is not expressly mentioned indeed, but it is implied in יהוּדה על ויּעל על יה, which affirms the hostile invasion of Judah. For Ramah, from its very situation in the heart of the tribe of Benjamin and the immediate neighbourhood of Jerusalem, can neither have been a border city nor have belonged to the kingdom of Israel. The intention of Baasha, therefore, in fortifying Ramah cannot have been merely to restrain his own subjects from passing over into the kingdom of Judah, but was evidently to cut off from the kingdom of Judah all free communication with the north. וגו תּת לבלתּי, "that they might not give one going out or one coming in to Asa;" i.e., to cut off from the others all connection with Asa, and at the same time to cut off from those with Asa all connection with this side. The main road from Jerusalem to the north passed by Ramah, so that by shutting up this road the line of communication of the kingdom of Judah was of necessity greatly disturbed. Moreover, the fortification of Ramah by Baasha presupposes the reconquest of the cities which Abijam had taken from the kingdom of Israel (Ch2 13:19), and which, according to Ch2 13:19, were still in the possession of Asa. Kg1 15:18-19 In order to avert the danger with which his kingdom was threatened, Asa endeavoured to induce the Syrian king, Benhadad of Damascus, to break the treaty which he had concluded with Baasha and to become his ally, by sending him such treasures as were left in the temple and palace. (Note: Asa had sought help from the Lord and obtained it, when the powerful army of the Cushites invaded the land; but when an invasion of the Israelites took place, he sought help from the Syrians. This alteration in his conduct may probably be explained in part from the fact, that notwithstanding the victory, his army had been considerably weakened by the battle which he fought with the Cushites (Ch2 14:9), although this by no means justified his want of confidence in the power of the Lord, and still less his harsh and unjust treatment of the prophet Hanani, whom he caused to be put in the house of the stocks on account of his condemnation of the confidence which he placed in the Syrians instead of Jehovah (Ch2 16:7-10).) הגּותרים may be explained from the face that the temple and palace treasures had been plundered by Shishak in the reign of Rehoboam (Kg1 14:26); and therefore what Asa had replaced in the temple treasury (Kg1 15:15), and had collected together for his palace, was only a remnant in comparison with the former state of these treasures. The name בּן־הדד, i.e., son of Hadad, the sun-god (according to Macrobius, i. 23; cf., Movers, Phniz. i. p. 196), was borne by three kings of Damascus: the one here named, his son in the time of Ahab (Kg1 20:1, Kg1 20:34), and the son of Hazael (Kg2 13:24). The first was a son of Tabrimmon and grandson of Hezyon. According to Kg1 15:19, his father Tabrimmon (good is Rimmon; see at Kg2 5:18) had also been king, and was the contemporary of Abijam. But that his grandfather Hezyon was also king, and the same person as the Rezon mentioned in Kg1 11:23, cannot be shown to be even probable, since there is no ground for the assumption that Hezyon also bore the name Rezon, and is called by the latter name here and by the former in Kg1 11:23. Kg1 15:20 Benhadad consented to Asa's request, and directed his captains to advance into the kingdom of Israel: they took several cities in the north of the land, whereby Baasha was compelled to give up fortifying Ramah and withdraw to Thirza. Ijon (עיּון) is to be sought for in all probability in Tell Dibbin, on the eastern border of Merj Ayun; and in Ajun, although Ajun is written with Aleph, the name Ijon is probably preserved, since the situation of this Tell seems thoroughly adapted for a fortress on the northern border of Israel (vid., Robinson, Bibl. Res. p. 375, and Van de Velde, Mem. p. 322). Dan is the present Tell el Kadi; see at Jos 19:47. Abel-Beth-Maachah, the present Abil el Kamh, to the north-west of Lake Huleh (see at Sa2 20:14). "All Chinneroth" is the district of Chinnereth, the tract of land on the western shore of the Lake of Gennesareth (see at Jos 19:35). כּל־ארץ נ על, together with all the land of Naphtali (for this meaning of על fo gninaem compare the Comm. on Gen 32:12). The cities named were the principal fortresses of the land of Naphtali, with which the whole of the country round was also smitten, i.e., laid waste. Kg1 15:21 ויּשׁב, and remained at Thirza, his place of residence (see at Kg1 14:17). Kg1 15:22 Asa thereupon summoned all Judah נקי אין, nemine immuni, i.e., excepto, no one being free (cf., Ewald, 286, a.), and had the stones and the wood carried away from Ramah, and Geba and Mizpah in Benjamin built, i.e., fortified, with them. Geba must not be confounded with Gibeah of Benjamin or Saul, but is the present Jeba, three-quarters of an hour to the north-east of Ramah (see at Jos 18:24). Mizpah, the present Nebi Samwil, about three-quarters of a geographical mile to the south-west of Ramah (see at Jos 18:26). Kg1 15:23-24 Of the other acts of Asa, the building of cities refers to the building of fortifications mentioned in Ch2 14:5-6. The disease in his feet in the time of his old age commenced, according to Ch2 16:12, in the thirty-ninth year of his reign; and he sought help from the physicians, but not from the Lord; from which we may see, that the longer he lived the more he turned his heart away from the Lord (compare Ch2 16:10).

Verse 25

The Reign of Nadab lasted not quite two years, as he ascended the throne in the second year of Asa, and was slain in his third year. Kg1 15:26-31 He walked in the ways of his father (Jeroboam) and in his sin, i.e., in the calf-worship introduced by Jeroboam (Kg1 12:28). When Nadab in the second year of his reign besieged Gibbethon, which the Philistines and occupied, Baasha the son of Ahijah, of the house, I the family or tribe, of Issachar, conspired against him and slew him, and after he became king exterminated the whole house of Jeroboam, without leaving a single soul, whereby the prediction of the prophet Ahijah (Kg1 14:10.) was fulfilled. Gibbethon, which was allotted to the Danites (Jos 19:44), has not yet been discovered. It probably stood close to the Philistian border, and was taken by the Philistines, from whom the Israelites attempted to wrest it by siege under both Nadab and Baasha (Kg1 16:16), though apparently without success. לא השׁאיר כּל־נשׁמה as in Jos 11:14 (see the Comm. on Deu 20:16). Kg1 15:32 Kg1 15:32 is simply a repetition of Kg1 15:16; and the remark concerning Baasha's attitude towards Asa of Judah immediately after his entrance upon the government precedes the account of his reign, for the purpose of indicating at the very outset, that the overthrow of the dynasty of Jeroboam and the rise of a new dynasty did not alter the hostile relation between the kingdom of Israel and the kingdom of Judah.

Verse 33

The Reign of Baasha is described very briefly according to its duration (two years) and its spirit, namely, the attitude of Baasha towards the Lord (Kg1 15:34); there then follow in Kg1 16:1-4 the words of the prophet Jehu, the son of Hanani (Ch2 16:7), concerning the extermination of the family of Baasha; and lastly, in Kg1 16:5-7, his death is related with the standing allusion to the annals of the kings. The words of Jehu concerning Baasha (Kg1 16:1-4) coincide exactly mutatis mutandis with the words of Ahijah concerning Jeroboam. (Note: "There was something very strange in the perversity and stolidity of the kings of Israel, that when they saw that the families of preceding kings were evidently overthrown by the command of God on account of the worship of the calves, and they themselves had overturned them, they nevertheless worshipped the same calves, and placed them before the people for them to worship, that they might not return to the temple and to Asa, king of Jerusalem; though prophets denounced it and threatened their destruction. Truly the devil and the ambition of reigning blinded them and deprived them of their senses. Hence it came to pass, through the just judgment of God, that they all were executioners of one another in turn: Baasha was the executioner of the sons of Jeroboam; Zambri was the executioner of the sons of Baasha; and the executioner of Zambri was Omri." - _C. a Lapide.) The expression "exalted thee out of the dust," instead of "from among the people" (Kg1 14:7), leads to the conjecture that Baasha had risen to be king from a very low position. גּבוּרתו (his might) in Kg1 16:5 refers, as in the case of Asa (Kg1 15:23), less to brave warlike deeds, than generally to the manifestation of strength and energy in his government.

Verse 1

We have here a short account of the short reign of Abijam the son of Rehoboam king of Judah. He makes a better figure, 2 Chr. 13, where we have an account of his war with Jeroboam, the speech which he made before the armies engaged, and the wonderful victory he obtained by the help of God. There he is called Abijah - My father is the Lord, because no wickedness is there laid to his charge. But here, where we are told of his faults, Jah, the name of God, is, in disgrace to him, taken away from his name, and he is called Abijam. See Jer 22:24. I. Few particulars are related concerning him. 1. Here began his reign in the beginning of Jeroboam's eighteenth year; for Rehoboam reigned but seventeen, Kg1 14:21. Jeroboam indeed survived Rehoboam, but Rehoboam's Abijah lived to succeed him and to be a terror to Jeroboam, while Jeroboam's Abijah (whom we read of Kg1 14:1) died before him. 2. He reigned scarcely three years, for he died before the end of Jeroboam's twentieth year, Kg1 15:9. Being made proud and secure by his great victory over Jeroboam (Ch2 13:21), God cut him off, to make way for his son Asa, who would be a better man. 3. His mother's name was Maachah, the daughter of Abishalom, that is, Absalom, David's son, as I am the rather inclined to think because two other of Rehoboam's wives were his near relations (Ch2 11:18), one the daughter of Jerimoth, David's son, and another the daughter of Eliab, David's brother. He took warning by his father not to marry strangers; yet thought it below him to marry his subjects, except they were of the royal family. 4. He carried on his father's wars with Jeroboam. As there was continual war between Rehoboam and Jeroboam, not set battles (these were forbidden, Kg1 12:24), but frequent encounters, especially upon the borders, one making incursions and reprisals on the other, so there was between Abijam and Jeroboam (Kg1 15:7), till Jeroboam, with a great army, invaded him, and then Abijam, not being forbidden to act in his own defence, routed him, and weakened him, so that he compelled him to be quiet during the rest of his reign, Ch2 13:20. II. But, in general, we are told, 1. That he was not like David, had no hearty affection for the ordinances of God, though, to serve his purpose against Jeroboam, he pleaded his possession of the temple and priesthood, as that upon which he valued himself, Ch2 13:10-12. Many boast of their profession of godliness who are strangers to the power of it, and plead the truth of their religion who yet are not true to it. His heart was not perfect with the Lord his God. He seemed to have zeal, but he wanted sincerity; he began pretty well, but he fell off, and walked in all the sins of his father, followed his bad example, though he had seen the bad consequences of it. He that was all his days in war ought to have been so wise as to make and keep his peace with God, and not to make him his enemy, especially having found him so good a friend in his war with Jeroboam, Ch2 13:18. Let favour be shown to the wicked, yet will he not learn righteousness, Isa 26:10. 2. That yet it was for David's sake that he was advanced, and continued upon the throne; it was for his sake (Kg1 15:4, Kg1 15:5) that God thus set up his son after him; not for his own sake, nor for the sake of his father, in whose steps he trod, but for the sake of David, whose example he would not follow. Note, It aggravates the sin of a degenerate seed that they fare the better for the piety of their ancestors and owe their blessings to it, and yet will not imitate it. They stand upon that ground, and yet despise it, and trample upon it, and unreasonably ridicule and oppose that which they enjoy the benefit of. The kingdom of Judah was supported, (1.) That David might have a lamp, pursuant to the divine ordination of a lamp for his anointed, Psa 132:17. (2.) That Jerusalem might be established, not only that the honours put upon it in David's and Solomon's time might be preserved to it, but that it might be reserved to the honours designed for it in after-times. The character here given of David is very great - that he did that which was right in the eyes of the Lord; but the exception is very remarkable - save only in the matter of Uriah, including both his murder and the debauching of his wife. That was a bad matter; it was a remaining blot upon his name, a bar in his escutcheon, and the reproach of it was not wiped away, though the guilt was. David was guilty of other faults, but they were nothing in comparison of that; yet even that being repented of, though it be mentioned for warning to others, did not prevail to throw him out of the covenant, nor to cut off the entail of the promise upon his seed.

Verse 9

We have here a short account of the reign of Asa; we shall find a more copious history of it Ch2 14:1-15, 15, and Ch2 16:1-14. Here is, I. The length of it: He reigned forty-one years in Jerusalem, Kg1 15:10. In the account we have of the kings of Judah we find the number of the good kings and the bad ones nearly equal; but then we may observe, to our comfort, that the reign of the good kings was generally long, but that of the bad kings short, the consideration of which will make the state of God's church not altogether so bad within that period as it appears at first sight. Length of days is in Wisdom's right hand. Honour thy father, much more thy heavenly Father, that thy days may be long. II. The general good character of it (Kg1 15:11): Asa did that which was right in the eyes of the Lord, and that is right indeed which is so in God's eyes; those are approved whom he commends. He did as did David his father, kept close to God, and to his instituted worship, was hearty and zealous for that, which gave him this honourable character, that he was like David, though he was not a prophet, or psalmist, as David was. If we come up to the graces of those that have gone before us it will be our praise with God, though we come short of their gifts. Asa was like David, though he was neither such a conqueror nor such an author; for his heart was perfect with the Lord all his days (Kg1 15:14), that is, he was both cordial and constant in his religion. What he did for God he was sincere in, steady and uniform, and did it from a good principle, with a single eye to the glory of God. III. The particular instances of Asa's piety. His times were times of reformation. For, 1. He removed that which was evil. There reformation begins; and a great deal of work of that kind his hand found to do. For, though it was but twenty years after the death of Solomon that he began to reign, yet very gross corruption had spread far and taken deep root. Immorality he first struck at: He took away the sodomites out of the land, suppressed the brothels; for how can either prince or people prosper while those cages of unclean and filthy birds, more dangerous than pest-houses, are suffered to remain? Then he proceeded against idolatry: He removed all the idols, even those that his father had made, Kg1 15:12. His father having made them, he was the more concerned to remove them, that he might cut off the entail of the curse, and prevent the visiting of that iniquity upon him and his. Nay (which redounds much to his honour, and shows his heart was perfect with God), when he found idolatry in the court, he rooted it out thence, Kg1 15:13. When it appeared that Maachah his mother, or rather his grandmother (but called his mother because she had the educating of him in his childhood), had an idol in a grove, though she was his mother, his grandmother, - though, it is likely, she had a particular fondness for it, - though, being old, she could not live long to patronise it, - though she kept it for her own use only, yet he would by no means connive at her idolatry. Reformation must begin at home. Bad practices will never be suppressed in the country while they are supported in the court. Asa, in every thing else, will honour and respect his mother; he loves her well, but he loves God better, and (like the Levite, Deu 33:9) readily forgets the relation when it comes in competition with his duty. If she be an idolater, (1.) Her idol shall be destroyed, publicly exposed to contempt, defaced, and burnt to ashes by the brook Kidron, on which, it is probable, he strewed the ashes, in imitation of Moses (Exo 32:20) and in token of his detestation of idolatry and his indignation at it wherever he found it. Let no remains of a court-idol appear. (2.) She shall be deposed, He removed her from being queen, or from the queen, that is, from conversing with his wife; he banished her from the court, and confined her to an obscure and private life. Those that have power are happy when thus they have hearts to use it well. 2. He re-established that which was good (Kg1 15:15): He brought into the house of God the dedicated things which he himself had vowed out of the spoils of the Ethiopians he had conquered, and which his father had vowed, but lived not to bring in pursuant to his vow. We must not only cease to do evil, but learn to do well, not only cast away the idols of our iniquity, but dedicate ourselves and our all to God's honour and glory. When those who, in their infancy, were by baptism devoted to God, make it their own act and deed to join themselves to him and vigorously employ themselves in his service, this is bringing in the dedicated things which they and their fathers have dedicated: it is necessary justice - rendering to God the things that are his. VI. The policy of his reign. He built cities himself, to encourage the increase of his people (Kg1 15:23) and to invite others to him by the conveniences of habitation; and he was very zealous to hinder Baasha from building Ramah, because he designed it for the cutting off of communication between his people and Jerusalem and to hinder those who in obedience to God would come to worship there. An enemy must by no means be suffered to fortify a frontier town. V. The faults of his reign. In both the things for which he was praised he was found defective. The fairest characters are not without some but or other in them. 1. Did he take away the idols? That was well; but the high places were not removed (Kg1 15:14); therein his reformation fell short. He removed all images which were rivals with the true God or false representations of him; but the altars which were set up in high places, and to which those sacrifices were brought which should have been offered on the altar in the temple, those he suffered to stand, thinking there was no great harm in them, they having been used by good men before the temple was built, and being loth to disoblige the people, who had a kindness to them and were wedded to them both by custom and convenience; whereas in Judah and Benjamin, the only tribes under Asa's government which lay so near Jerusalem and the altars there, there was less pretence for them than in those tribes which lay more remote. They were against the law, which obliged them to worship at one place, Deu 12:11. They lessened men's esteem of the temple and the altars there, and were an open gap for idolatry to enter in at, while the people were so much addicted to it. It was not well that Asa, when his hand was in, did not remove these. Nevertheless his heart was perfect with the Lord. This affords us a comfortable note, That those may be found honest and upright with God, and be accepted of him, who yet, in some instances, come short of doing the good they might and should do. The perfection which is made the indispensable condition of the new covenant is not to be understood of sinlessness (then we were all undone), but sincerity. 2. Did he bring in the dedicated things? That was well; but he afterwards alienated the dedicated things, when he took the gold and silver out of the house of God and sent them as a bribe to Benhadad, to hire him to break his league with Baasha, and, by making an inroad upon his country, to give him a diversion from the building of Ramah, Kg1 15:18, Kg1 15:19. Here he sinned, (1.) In tempting Benhadad to break his league, and so to violate the public faith. If he did wrong in doing it, as certainly he did, Asa did wrong in persuading him to do it. (2.) In that he could not trust God, who had done so much for him, to free him out of this strait, without using such indirect means to help himself. (3.) In taking the gold out of the treasury of the temple, which was not to be made use of but on extraordinary occasions. The project succeeded. Benhadad made a descent upon the land of Israel, which obliged Baasha to retire with his whole force from Ramah (Kg1 15:20, Kg1 15:21), which gave Asa a fair opportunity to demolish his works there, and the timber and stones served him for the building of some cities of his own, Kg1 15:22. But, though the design prospered, we find it was displeasing to God; and though Asa valued himself upon the policy of it, and promised himself that it would effectually secure his peace, he was told by the prophet that he had done foolishly, and that thenceforth he should have wars; see Ch2 16:7-9. VI. The troubles of his reign. For the most part he prospered; but, 1. Baasha king of Israel was a very troublesome neighbour to him. He reigned twenty-four years, and all his days had war, more or less, with Asa, Kg1 15:16. This was the effect of the division of the kingdoms, that they were continually vexing one another, and so weakened one another, which made them both an easier prey to the common enemy. 2. In his old age he was himself afflicted with the gout: He was diseased in his feet, which made him less fit for business and peevish towards those about him. VII. The conclusion of his reign. The acts of it were more largely recorded in the common history (to which reference is here had, Kg1 15:23) than in this sacred one. He reigned long, but finished at last with honour, and left his throne to a successor no way inferior to him.

Verse 25

We are now to take a view of the miserable state of Israel, while the kingdom of Judah was happy under Asa's good government. It was threatened that they should be as a reed shaken in the water (Kg1 14:15), and so they were, when, during the single reign of Asa, the government of their kingdom was in six or seven different hands, as we find in this and the following chapter. Jeroboam was upon the throne in the beginning of his reign and Ahab at the end of it, and between them were Nadab, Baasha, Elah, Zimri, Tibni, and Omri, undermining and destroying one another. This they got by deserting the house both of God and of David. Here we have, 1. The ruin and extirpation of the family of Jeroboam, according to the word of the Lord by Ahijah. His son Nadab succeeded him. If the death of his brother Abijah had had a due influence upon him to make him religious, and the honour done him at his death had engaged him to follow his good example, his reign might have been long and glorious; but he walked in the way of his father (Kg1 15:26), kept up the worship of his calves, and forbade his subjects to go up to Jerusalem to worship, sinned and made Israel to sin, and therefore God brought ruin upon him quickly, in the second year of his reign. He was besieging Gibbethon, a city which the Philistines had taken from the Danites, and was endeavouring to re-take it; and there, in the midst of his army, did Baasha, with others, conspire against him and kill him, (Kg1 15:27), and so little interest had he in the affections of his people that his army did not only not avenge his death, but chose his murderer for his successor. Whether Baasha did it upon a personal pique against Nadab, or to be avenged on the house of Jeroboam for some affront received from them, or whether under pretence of freeing his country from the tyranny of a bad prince, or whether merely from a principle of ambition, to make way for himself to the throne, does not appear; but he slew him and reigned in his stead, Kg1 15:28. And the first thing he did when he came to the crown was to cut off all the house of Jeroboam, that he might the better secure himself and his own usurped government. He thought it not enough to imprison or banish them, but he destroyed them, left not only no males (as was foretold, Kg1 14:10), but none that breathed. Herein he was barbarous, but God was righteous. Jeroboam's sin was punished (Kg1 15:30); for those that provoke God do it to their own confusion; see Jer 7:19. Ahijah's prophecy was accomplished (Kg1 15:29); for no word of God shall fall to the ground. Divine threatenings are not bugbears. 2. The elevation of Baasha. He shall be tried awhile, as Jeroboam was. Twenty-four years he reigned (Kg1 15:33), but showed that it was not from any dislike to Jeroboam's sin that he destroyed his family, but from malice and ambition; for, when he had rooted out the sinner, he himself clave to the sin, and walked in the way of Jeroboam (Kg1 15:34), though he had seen the end of that way; so strangely was his heart hardened with the deceitfulness of sin.

Verse 1

15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).

15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.

Verse 2

15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).

Verse 3

15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).

Verse 6

15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.

Verse 7

15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).

Verse 9

15:9 Asa reigned from 910 to 869 BC.

Verse 10

15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.

Verse 11

15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valley became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).

Verse 14

15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).

Verse 16

15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.

Verse 17

15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).

Verse 18

15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).

Verse 20

15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.

Verse 23

15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).

Verse 25

15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).

Verse 27

15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).

Verse 30

15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).

Verse 32

15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).