Matthew 1:7

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Matthew 1:7 in Multiple Translations

Berean Standard Bible BSB

Solomon the father of Rehoboam, Rehoboam the father of Abijah, and Abijah the father of Asa.

King James Version KJV

And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;

American Standard Version ASV

and Solomon begat Rehoboam; and Rehoboam begat Abijah; and Abijah begat Asa;

Bible in Basic English BBE

And the son of Solomon was Rehoboam; and the son of Rehoboam was Abijah; and the son of Abijah was Asa;

Free Bible Version FBV

and Solomon the father of Rehoboam; and Rehoboam the father of Abijah; and Abijah the father of Asa;

Geneva Bible 1599 GNV

And Salomon begate Roboam. And Roboam begate Abia. And Abia begate Asa.

Young's Literal Translation YLT

and Solomon begat Rehoboam, and Rehoboam begat Abijah, and Abijah begat Asa,

World English Bible WEB

Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa.

Noah Webster Bible WBS

And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;

Douay-Rheims 1899 DRV

And Solomon begot Roboam. And Roboam begot Abia. And Abia begot Asa.

Translation for Translators T4T

Solomon was the father of Rehoboam. Rehoboam was the father of Abijah. Abijah was the father of Asaph.

Plain English Version PEV

Solomon was the father of Riaboam. Riaboam was the father of Abijah. Abijah was the father of Asa.

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Berean Amplified Bible — Matthew 1:7

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 1:7 Interlinear (Deep Study)

BIB

GRK σολομων δε εγεννησεν τον ροβοαμ ροβοαμ δε εγεννησεν τον αβια αβια δε εγεννησεν τον ασα

σολομων Solomōn, Salōmōn G4672 Solomon's Noun-NSM

δε de G1161 then Conj

εγεννησεν gennaō G1080 to beget Verb-AAI-3S

τον ho G3588 the/this/who Art-ASM

ροβοαμ Rhoboam G4497 Rehoboam Noun-PRI

δε de G1161 then Conj

εγεννησεν gennaō G1080 to beget Verb-AAI-3S

τον ho G3588 the/this/who Art-ASM

αβια Abia G7 Abijah Noun-PRI

δε de G1161 then Conj

εγεννησεν gennaō G1080 to beget Verb-AAI-3S

τον ho G3588 the/this/who Art-ASM

ασα Asa G760 Asaph Noun-PRI

Greek Word Study

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Greek Word Reference — Matthew 1:7

σολομων Solomōn, Salōmōn G4672 "Solomon's" Noun-NSM

Solomon refers to the son of King David, who is mentioned in the Bible in books like Matthew and Luke. He was a king of Israel and his name appears in the genealogy of Jesus. Solomon is known for his wisdom and wealth.

Definition: Σολομών, -ῶνος (so prop., but Rec. has frequently -ῶν, -ῶντος, as also WH in Act.3:11 5:12; in Act.7:47 T has Σαλωμών, as LXX freq., indecl.; see B1., § 10, 1; Tdf., Prol., 104, 119; WH, App., 158), ὁ (Heb. שְׁלֹמֹה), Solomon: Mat.1:6-7 6:29 12:42, Luk.11:31 12:27, Jhn.10:23, Act.3:11 5:12 7:47.† (AS)

Usage: Occurs in 10 NT verses. KJV: Solomon See also: Acts 3:11; Luke 12:27; Matthew 12:42.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εγεννησεν gennaō G1080 "to beget" Verb-AAI-3S

To beget means to produce or create offspring, and is used to describe the father or mother of a child. It can also mean to regenerate or be born again, as seen in Matthew and Luke.

Definition: γεννάω, -ῶ (γέννα, poët. for γένος), [in LXX chiefly for ילד ;] __1. of the father, to beget: with accusative, Mat.1:1-16, Act.7:8, 29; before ἐκ, Mat.1:3, 5, 6. __2. Of the mother, to bring forth, bear: Luk.1:13, 57 23:29, Jhn.16:21; εἰς δουλείαν, Gal.4:24. Pass. __(1) to be begotten: Mat.1:20; __(2) to be born: Mat.2:1, 4 19:12 26:24, Mrk.14:21, Luk.1:35, Jhn.3:4, Act.7:20, Rom.9:11, Heb.11:23; before εἰς, Jhn.16:21 18:37, 2Pe.2:12; ἐν, Act.2:8 22:3, (ἁμαρτίαις), Jhn.9:34; ἀπό, Heb.11:12 (WH, mg., ἐγεν-); ἐκ, Jhn.1:13 3:6 8:41; with adj., τυφλὸς γ., Jhn.9:2; [Ῥωμαῖος ], Act.22:28; κατὰ σάρκα: κ. πνεῦμα: Gal.4:29. Metaphorical; μάχας, 2Ti.2:23; ὑμᾶς ἐγέννησα, 1Co.4:15, (ὅν), Phm 10; in quotation, Psa.2:7 (LXX), Act.13:33, Heb.1:5 5:5; of Christians as begotten of God, born again: Jhn.1:13 3:3, 5-8, 1Jn.2:29 3:9 4:7 5:1, 4, 18 (cf. ἀνα-γεννάω); (Cremer, 146). (AS)

Usage: Occurs in 64 NT verses. KJV: bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring See also: 1 Corinthians 4:15; John 9:20; Hebrews 1:5.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ροβοαμ Rhoboam G4497 "Rehoboam" Noun-PRI

Rehoboam was an Israelite king, mentioned in Matthew 1:7, and the son of Solomon. He ruled over the kingdom of Judah. Rehoboam's story is one of division and conflict.

Definition: Ῥοβοάμ, ὁ indecl. (Heb. רְחַבְעָם), Rehoboam: Mat.1:7.† (AS)

Usage: Occurs in 1 NT verses. KJV: Roboam See also: Matthew 1:7.

ροβοαμ Rhoboam G4497 "Rehoboam" Noun-PRI

Rehoboam was an Israelite king, mentioned in Matthew 1:7, and the son of Solomon. He ruled over the kingdom of Judah. Rehoboam's story is one of division and conflict.

Definition: Ῥοβοάμ, ὁ indecl. (Heb. רְחַבְעָם), Rehoboam: Mat.1:7.† (AS)

Usage: Occurs in 1 NT verses. KJV: Roboam See also: Matthew 1:7.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εγεννησεν gennaō G1080 "to beget" Verb-AAI-3S

To beget means to produce or create offspring, and is used to describe the father or mother of a child. It can also mean to regenerate or be born again, as seen in Matthew and Luke.

Usage: Occurs in 64 NT verses. KJV: bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring See also: 1 Corinthians 4:15; John 9:20; Hebrews 1:5.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αβια Abia G7 "Abijah" Noun-PRI

Abijah was an Israelite name, given to a son of Rehoboam and a priest of the line of Eleazar, both mentioned in the Bible. Abijah is listed in the genealogy of Jesus in Matthew 1:7 and Luke 1:5.

Definition: Ἀβιά (Heb. אֲבִיָּה, אֲבִיָּהוּ), ὁ, indecl. (in FlJ, Ἀβίας, -α), Abia, Abijah. __1. Son of Rehoboam (3Ki.14:1): Mat.1:7. __2. A priest of the line of Eleazar (1Ch.24:3, 10): Luk.1:5. † (AS)

Usage: Occurs in 2 NT verses. KJV: Abia See also: Luke 1:5; Matthew 1:7.

αβια Abia G7 "Abijah" Noun-PRI

Abijah was an Israelite name, given to a son of Rehoboam and a priest of the line of Eleazar, both mentioned in the Bible. Abijah is listed in the genealogy of Jesus in Matthew 1:7 and Luke 1:5.

Usage: Occurs in 2 NT verses. KJV: Abia See also: Luke 1:5; Matthew 1:7.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εγεννησεν gennaō G1080 "to beget" Verb-AAI-3S

To beget means to produce or create offspring, and is used to describe the father or mother of a child. It can also mean to regenerate or be born again, as seen in Matthew and Luke.

Usage: Occurs in 64 NT verses. KJV: bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring See also: 1 Corinthians 4:15; John 9:20; Hebrews 1:5.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ασα Asa G760 "Asaph" Noun-PRI

Asa, a king of Israel, is the meaning of this word. However, in Matthew 1:7-8, it is incorrectly used instead of Asaph, a musician and writer in the Bible.

Definition: Ἀσάφ, ὁ indecl. (Heb. אָסַף), [H609] Asaph, an obvious error for Ἀσά, found in the best texts, and adopted by LTTr. and WH, R, mg.: Mat.1:7-8.† (AS)

Usage: Occurs in 2 NT verses. KJV: Asa See also: Matthew 1:7; Matthew 1:8.

Study Notes — Matthew 1:7

Show Verse Quote Highlights

Context
Cross References
Matthew 1:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 1:7
Jamieson-Fausset-Brown on Matthew 1:7
Matthew Poole's Commentary on Matthew 1:7
Trapp's Commentary on Matthew 1:7
Sermons on Matthew 1:7

Context — The Genealogy of Jesus

5Salmon was the father of Boaz by Rahab, Boaz the father of Obed by Ruth, Obed the father of Jesse, 6and Jesse the father of David the king. Next: David was the father of Solomon by Uriah’s wife,

7Solomon the father of Rehoboam, Rehoboam the father of Abijah, and Abijah the father of Asa.

8Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, and Joram the father of Uzziah. 9Uzziah was the father of Jotham, Jotham the father of Ahaz, and Ahaz the father of Hezekiah.

Cross References

	Reference	Text (BSB)
1	2 Chronicles 14:1–15	Then Abijah rested with his fathers and was buried in the City of David. And his son Asa reigned in his place, and in his days the land was at peace for ten years. And Asa did what was good and right in the eyes of the LORD his God. He removed the foreign altars and high places, shattered the sacred pillars, and chopped down the Asherah poles. He commanded the people of Judah to seek the LORD, the God of their fathers, and to observe the law and the commandments. He also removed the high places and incense altars from all the cities of Judah, and under him the kingdom was at peace. Because the land was at peace, Asa built fortified cities in Judah. In those days no one made war with him, because the LORD had given him rest. So he said to the people of Judah, “Let us build these cities and surround them with walls and towers, with doors and bars. The land is still ours because we have sought the LORD our God. We have sought Him and He has given us rest on every side.” So they built and prospered. Asa had an army of 300,000 men from Judah bearing large shields and spears, and 280,000 men from Benjamin bearing small shields and drawing the bow. All these were mighty men of valor. Then Zerah the Cushite came against them with an army of 1,000,000 men and 300 chariots, and they advanced as far as Mareshah. So Asa marched out against him and lined up in battle formation in the Valley of Zephathah near Mareshah. Then Asa cried out to the LORD his God: “O LORD, there is no one besides You to help the powerless against the mighty. Help us, O LORD our God, for we rely on You, and in Your name we have come against this multitude. O LORD, You are our God. Do not let a mere mortal prevail against You.” So the LORD struck down the Cushites before Asa and Judah, and the Cushites fled. Then Asa and his army pursued them as far as Gerar. The Cushites fell and could not recover, for they were crushed before the LORD and His army. So the people of Judah carried off a great amount of plunder and attacked all the cities around Gerar, because the terror of the LORD had fallen upon them. They plundered all the cities, since there was much plunder there. They also attacked the tents of the herdsmen and carried off many sheep and camels. Then they returned to Jerusalem.
2	1 Kings 14:31	And Rehoboam rested with his fathers and was buried with them in the City of David; his mother’s name was Naamah the Ammonite. And his son Abijam reigned in his place.
3	1 Kings 11:43–24	—
4	2 Chronicles 13:7	Then worthless and wicked men gathered around him to resist Rehoboam son of Solomon when he was young, inexperienced, and unable to resist them.
5	2 Chronicles 12:1	After Rehoboam had established his sovereignty and royal power, he and all Israel with him forsook the Law of the LORD.
6	2 Chronicles 9:31	And Solomon rested with his fathers and was buried in the city of his father David. And his son Rehoboam reigned in his place.
7	1 Kings 15:8–23	And Abijam rested with his fathers and was buried in the City of David, and his son Asa reigned in his place. In the twentieth year of Jeroboam’s reign over Israel, Asa became king of Judah, and he reigned in Jerusalem forty-one years. His grandmother’s name was Maacah daughter of Abishalom. And Asa did what was right in the eyes of the LORD, as his father David had done. He banished the male shrine prostitutes from the land and removed all the idols that his fathers had made. He also removed his grandmother Maacah from her position as queen mother because she had made a detestable Asherah pole. Asa chopped down the pole and burned it in the Kidron Valley. The high places were not removed, but Asa’s heart was fully devoted to the LORD all his days. And he brought into the house of the LORD the silver and gold and other articles that he and his father had dedicated. Now there was war between Asa and Baasha king of Israel throughout their days. Baasha king of Israel went to war against Judah and fortified Ramah to prevent anyone from leaving or entering the territory of Asa king of Judah. So Asa withdrew all the silver and gold that remained in the treasuries of the house of the LORD and the royal palace. He entrusted it to his servants and sent them with this message to Ben-hadad son of Tabrimmon, the son of Hezion king of Aram, who was ruling in Damascus: “Let there be a treaty between me and you, between my father and your father. See, I have sent you a gift of silver and gold. Now go and break your treaty with Baasha king of Israel, so that he will withdraw from me.” And Ben-hadad listened to King Asa and sent the commanders of his armies against the cities of Israel, conquering Ijon, Dan, Abel-beth-maacah, and the whole land of Naphtali, including the region of Chinnereth. When Baasha learned of this, he stopped fortifying Ramah and withdrew to Tirzah. Then King Asa summoned all the men of Judah, with no exceptions, and they carried away the stones of Ramah and the timbers Baasha had used for building. And with these materials King Asa built up Geba of Benjamin, as well as Mizpah. Now the rest of the acts of Asa, along with all his might, all his accomplishments, and the cities he built, are they not written in the Book of the Chronicles of the Kings of Judah? In his old age, however, he became diseased in his feet.
8	1 Chronicles 3:10–14	Solomon’s son was Rehoboam: Abijah was his son, Asa his son, Jehoshaphat his son, Joram his son, Ahaziah his son, Joash his son, Amaziah his son, Azariah his son, Jotham his son, Ahaz his son, Hezekiah his son, Manasseh his son, Amon his son, and Josiah his son.

Matthew 1:7 Summary

Matthew 1:7 lists the descendants of Solomon, showing how God kept His promises to David and ultimately led to the birth of Jesus Christ. This verse helps us see how God works through human history to bring about His plan of salvation, as promised in Jeremiah 33:14-15. The genealogy also reminds us that our actions and decisions have consequences for future generations, just like the kings of Judah. By studying this verse, we can learn more about God's faithfulness and sovereignty, and how we fit into His bigger plan (Romans 8:28).

Frequently Asked Questions

Why does Matthew 1:7 mention the descendants of Solomon?

Matthew 1:7 mentions the descendants of Solomon to show the continuation of the royal line of David, as promised in 2 Samuel 7:12-13, and to ultimately lead to the birth of Jesus Christ, the Messiah.

What is the significance of Rehoboam in the genealogy of Jesus?

Rehoboam is significant because he was the first king of Judah after the division of the kingdom, as recorded in 1 Kings 12:1-24, and his descendants continued to rule Judah, leading to the birth of Jesus Christ.

How does Abijah fit into the genealogy of Jesus?

Abijah, the son of Rehoboam, is mentioned in Matthew 1:7 as part of the royal line of Judah, and his story is recorded in 1 Kings 14:31 and 15:1-8, where he is shown to be a king who followed the Lord, but also had some flaws.

What can we learn from the genealogy in Matthew 1:7?

The genealogy in Matthew 1:7 teaches us about God's sovereignty and faithfulness in keeping His promises, as seen in Psalm 89:3-4, and how He works through human history to bring about His plan of salvation through Jesus Christ.

Reflection Questions

How does the mention of Solomon's descendants in Matthew 1:7 remind me of God's faithfulness to His promises?
What can I learn from the lives of Rehoboam, Abijah, and Asa about following God and leading others?
How does the genealogy in Matthew 1:7 help me understand the bigger picture of God's plan of salvation?
What does this verse teach me about the importance of family and legacy in God's eyes?
How can I apply the lessons from this verse to my own life and relationships?

Gill's Exposition on Matthew 1:7

And Solomon begat Roboam,.... Called Rehoboam, 1 Kings 11:43 of Naamah an Ammonitess, 1 Kings 14:21.

Jamieson-Fausset-Brown on Matthew 1:7

And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;

Matthew Poole's Commentary on Matthew 1:7

This exactly agrees with the history of the Old Testament, (where he is called Rehoboam); he reigned but seventeen years, and died. ,31. Abijam his son reigned in his stead; he is here called Abia; but we shall observe frequent alteration of names, both as to the final terminations, and where the quiescent letters in Hebrew fall into the name. Abia, or Abijam, reigned but three years, and was succeeded by Asa his son, ,8. Asa reigned forty-one years, . So as these three princes reigned sixty years.

Trapp's Commentary on Matthew 1:7

7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; Ver. 7. And Solomon begat Roboam] A child of forty years old, a soft spirited man; the Scripture notes him a ôäé, easily drawn away by evil counsel. Green wood will, by nature warp. Of him it might be said, as once it was of a certain prince in Germany, Esset alias, si esset apud alios (Bucholcer). But a man would wonder, that by so many wives Solomon should have but one son, and him none the wisest either. Heroum filii noxae, He might (likely) bewail his own unhappiness in Rehoboam, Ecclesiastes 2:18-19, as he is thought to do in Jeroboam, Proverbs 20:21. His mother was an Ammonitess: the birth follows the belly: the conclusion follows the weaker proposition. And Roboam begat Abia] A man not right, yet better than his father: and for this to be commended, that he held and pleaded the true worship and services of God as the beauty and bulwark of his kingdom: relying also upon God, he discomfited Jeroboam: Deo confisi, nunquam confusi. And Abia begat Asa] A better son sprung of the seed of bad Abia, of the soil of worse Maachah, whom St Jerome makes to be a worshipper of that abominable idol Priapus, otherwise called Baalpeor, Numbers 25:5. For thus he translates that, 1 Kings 15:13 : Insuper et Maachan matrem suam amovit, ne esset princeps in sacris Priapi, et in luco eius. Nos, pudore pulso, stamus sub Iove, coelis apertis, said the worshippers of Priapus. The people that came thereto (the sacrifice being ended) all stepped into a thicket, which was always planted near the altar of this god; and there, like brute beasts, they promiscuously satisfied their lusts; thereby, as they conceived, best pleasing their god (Hackwell’ s Apolog.). This villany Maachah may seem to have been guilty of, and was therefore worthily removed by her son Asa from being queen. Sedes prima, et vita ima, suit not well together. Dignitas in digno est ornamentum in luto, saith Salvian. Honour in a dishonest man is as a jewel of gold in a swine’ s snout.

Sermons on Matthew 1:7

	Sermon	Description
	2014 a Warning by Carter Conlon	This sermon emphasizes the importance of humility, genuine surrender to God, and the need to listen to His voice. It warns against relying on human strength, strategies, and defend
	Have You Ever Heard of Asa? by Russell Kelfer	In this sermon, the preacher focuses on the story of Asa from the Bible. He emphasizes that God is looking for obedience, not talent or intellect. The preacher asks the audience if
	He Did Not Set His Heart by Russell Kelfer	In this sermon, the preacher focuses on the story of Rehoboam, the son of Solomon, and his reign as king. The sermon emphasizes the importance of humbling oneself before God and th

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Matthew 1:7

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Sermons on Matthew 1:7