1 Kings · Chapter 15

V. 1. Abijam reigned-So his reign began with Jeroboam’s eighteenth year, continued his whole nineteenth year, and ended within his twentieth year, in which also Asa’s reign began. And thus one and the same year may be attributed to two several persons.

Verse 1. Reigned Abijam over Judah.] Of this son of Rehoboam, of his brethren, and of Rehoboam’s family in general, see 2 Chron. xii., where many particulars are added.

Verses 1, 2. Reigned Abijam over Judah — So his reign began with Jeroboam’s eighteenth year, continued his whole nineteenth year, and ended within his twentieth year, in which also Asa’s reign began; and thus one and the same year may be attributed to two several persons. Three years reigned he, &c. — That is, part of three years. The daughter of Abishalom — Or, of Absalom, as he is called 2 Chronicles 11:21; and because he is here mentioned as a known person, without any addition of his kindred or quality, some conceive that this was Absalom’s daughter, called properly Tamar, (2 Samuel 14:27,) and from her royal grandmother, (2 Samuel 3:3,) Maacah.

V. 2. Three years-That is, part of three years. Abishalom-Or, of Absalom, as he is called 2 Chronicles 11:21. And because he is here mentioned as a known person, without any addition of his kindred or quality, some conceive that this was Absalom’s daughter, called properly Tamar, 2 Samuel 14:27, and from her royal grandmother, 2 Samuel 3:3, Maacah.

Verses 1, 2. Reigned Abijam over Judah — So his reign began with Jeroboam’s eighteenth year, continued his whole nineteenth year, and ended within his twentieth year, in which also Asa’s reign began; and thus one and the same year may be attributed to two several persons. Three years reigned he, &c. — That is, part of three years. The daughter of Abishalom — Or, of Absalom, as he is called 2 Chronicles 11:21; and because he is here mentioned as a known person, without any addition of his kindred or quality, some conceive that this was Absalom’s daughter, called properly Tamar, (2 Samuel 14:27,) and from her royal grandmother, (2 Samuel 3:3,) Maacah.

2. Three years — As Abijam began to reign in the eighteenth and his son in the twentieth year of Jeroboam, (compare verses 1 and 9,) his reign must have been less than three full years. But it was common with the Hebrews thus to speak of periods of time; as when Jesus is said to have been in the grave three days, though in fact it was but one whole day and part of two others. Maachah, the daughter of Abishalom — She was the favourite wife of Rehoboam, and he took special care to make her son his successor. 2 Chronicles 11:21, 22. According to Josephus, she was the daughter of Absalom by Tamar, that is, a granddaughter of Absalom through his daughter Ta-mar, (2 Samuel 14:27,) who probably married Uriel of Gibeah. See 2 Chronicles 13:2.

Verse 3. His heart was not perfect] He was an idolater, or did not support the worship of the true God. This appears to be the general meaning of the heart not being perfect with God.

3. In all the sins of his father — The writer of Chronicles makes no mention of Abijah’s sins, though he dwells on other facts of his history in far greater detail than the writer of Kings. Not perfect — See note at 1 Kings 11:4.

V. 4. A lamp-A son and successor to perpetuate his name and memory, which otherwise had gone into obscurity. Jerusalem-That he might maintain that city, and temple, and worship, as a witness for God, in the world, against the Israelites and heathen world.

Verse 4. The Lord-give him a lamp] That is, a son to succeed him; see 1 Kings 11:36.

Verse 4. And the Lord gave him a lamp — A son and successor, to perpetuate his name and memory, which otherwise had gone into obscurity. Jerusalem — That he might maintain that city, and temple, and worship, as a witness for himself in the world, against the Israelites and heathen world.

Verse 4. For David’s sake; for the sake of the covenant which God had given to David. Forgetful children may for a time have their father’s mercies. David was indeed the light and joy of Israel.

4. A lamp in Jerusalem — A light sacredly preserved in the person of the successive kings of Jerusalem to attract the gaze of men, and shine out a constant evidence of the promise to David, and a standing prophecy of the coming Messiah, the light of the world. See note on 1 Kings 11:36.

V. 5. Save only-This and the like phrases are not to be understood as exclusive of every sinful action, but only of an habitual and continued apostasy from God, as the very phrase of turning aside from God, or from his commands, doth constantly imply. And thus it is most true. For David’s other sins were either sudden and transient acts, soon repented of and blotted out, as in the cases of Nabal and Achish; or, mistakes of his judgment, which was not fully convinced of the sinfulness of such actions: whereas that which concerned Uriah’s wife was a designed and studied sin, long continued in, defended with a succession of other sins, presumptuous, and scandalous to his government, and to the true religion.

Verse 5. Save only in the matter of Uriah] Properly speaking, this is the only flagrant fault or crime in the life of David. It was a horrible offense, or rather a whole system of offenses. See the notes on 2 Sam. xi., and xii.

Verse 5. Save only in the matter of Uriah — This, and the like phrases, are not to be understood as exclusive of every sinful action, but only of an habitual and continued apostacy from God, as the very phrase of turning aside from God, or from his commands, doth generally imply: and thus it is most true; for David’s other sins were either sudden and transient acts, soon repented of and blotted out, as in the cases of Nabal and Achish, or mistakes of his judgment, which was not fully convinced of the sinfulness of such actions; whereas that which concerned Uriah’s wife was a designed and studied sin, long continued in, defended with a succession of other sins, presumptuous and scandalous to his government, and to the true religion.

5. Save only in the matter of Uriah — This was David’s great, crying offence, which drew down on him the judgments of God, and is ever mentioned to his shame. But he was guilty of other sins — as the neglect to properly discipline his sons, the primal cause of Absalom’s and Adonijah’s ruin; his falsehoods before Achish, (1 Samuel 27:10;) and his sin in numbering Israel. 2 Samuel 24:10. But all these are, in comparison with his guilt in adultery with Bathsheba, and in the murder of Uriah, as sins of infirmity and ignorance. “This great, presumptuous sin,” says Bishop Sanderson, “standeth up as a pillar or monument erected to his perpetual shame in that particular, for all succeeding generations to take warning and example by.”

V. 6. War between, &c.-Upon Jeroboam’s invading him with a great army: acting then in his own defence, he totally routed Jeroboam, so that he was quiet the rest of his reign.

Verse 6. There was war between Rehoboam and Jeroboam] This was mentioned in the preceding chapter, 1 Kings 14:30, and it can mean no more than this: there was a continual spirit of hostility kept up between the two kingdoms, and no doubt frequent skirmishing between bordering parties; but it never broke out into open war, for this was particularly forbidden. See 1 Kings 12:24. Hostility did exist, and no doubt frequent skirmishes; but open war and pitched battles there were none. But why is this circumstance repeated, and the history of Abijam interrupted by the repetition? There is some reason to believe that Rehoboam is not the true reading, and that it should be Abijam: “Now there was war between Abijam and Jeroboam all the days of his life.” And this is the reading of fourteen of Kennicott’s and Deuteronomy Rossi’s MSS. The Syriac has Abia the son of Rehoboam; the Arabic has Abijam. In the Septuagint the whole verse is omitted in the London Polyglot, but it is extant in those of Complutum and Antwerp. Some copies of the Targum have Abijam also, and the Editio Princeps of the Vulgate has Abia. This is doubtless the true reading, as we know there was a very memorable war between Abia and Jeroboam; see it particularly described 2 Chronicles 13:3, &c.

Verse 6. This was mentioned before, (1 Kings 14:30,) and therefore may seem to come in here improperly, because the historian is not speaking of Rehoboam, but of his son Abijam. Bochart thinks that Rehoboam stands here for the son of Rehoboam. But the meaning of these words seems rather to be, that though God was pleased, for David’s sake, to continue a lamp, that is, a successor, to him in Jerusalem; yet these successors were vexed with continual wars, as appeared both in the reign of Rehoboam and of Abijam, and did not enjoy their kingdom peaceably.

6. War between Rehoboam and Jeroboam — This statement, repeated from 1 Kings 14:30, is thought by some to be an interpolation here; others think, instead of Rehoboam we should read Abijam; but in that case the like statement in the next verse would be superfluous. The repetition is only in keeping with other similar repetitions common in Old Testament writers, and in connexion with the next verse is equivalent to saying that the wars and hostility of Rehoboam against Jeroboam were continued by his son Abijam.

7. The rest of the acts of Abijam — We have, in 2 Chronicles 13, a detailed account of his successful war with Jeroboam. There, too, we learn that the prophet Iddo chronicled his acts, and his book contained, perhaps, things not recorded in the public annuals.

ASA’S REIGN, 9-24.

V. 10. Mother’s-That is, his grandmother’s, as appears from ver. 2, who is called his mother, as David is called Abijam’s father, ver. 3. And his grand-mother’s name may be here mentioned, rather than his mother’s, because his mother was either an obscure person, or was dead, or unwilling to take care of the education of her son, and so he was educated by the grand-mother, who, though she poisoned his father Abijam with her idolatrous principles, ver. 12, yet could not infect Asa, nor withhold him from prosecuting his good purposes of reforming religion.

Verse 10. His mother’s name] Our translators thought that grandmother was likely to be the meaning, and therefore have put it in the margin. The daughter of Abishalom.] She is called, says Calmet, the daughter of Absalom, according to the custom of the Scriptures, which give the name of daughter indifferently to the niece, the grand-daughter, and great grand-daughter.

Verses 10, 11. His mother’s name — That is, his grandmother’s, as appears from verse 2. She is called his mother in the same sense in which David is called Abijam’s father, verse 3; that is, his progenitor. And his grandmother’s name may be here mentioned, rather than his mother’s, because his mother was either an obscure person, or was dead, or unwilling to take care of the education of her son, and so he was educated by the grandmother, who, though she poisoned his father Abijam with her idolatrous principles, (verse 12,) yet could not infect Asa, nor withhold him from prosecuting his good purposes of reforming religion. Asa did that which was right — As to the government of his kingdom, and the reformation and establishment of God’s worship; in the eyes of the Lord — That is right indeed which is so in God’s eyes. Those are approved whom he commendeth. As did David his father — Whom he made his pattern; worshipping the Lord alone, and taking away all idols, as it here follows.

10. His mother’s name was Maachah — She was his father’s mother, (see on verse 2,) and therefore, properly speaking, his grandmother, as the margin rightly explains. The word µa, mother, like ˆb, son, and tb, daughter, is capable of such indefinite usage. Asa’s grandmother is mentioned here because of her prominent position as queen-mother, (compare verse 13,) and as such she probably exercised the regal functions during the earlier years of his reign, while he was yet too young.

V. 11. Right-As to the government of his kingdom, and the reformation, and establishment of God’s worship. That is right indeed which is so in God’s eyes. Those are approved whom he commendeth.

Verses 10, 11. His mother’s name — That is, his grandmother’s, as appears from verse 2. She is called his mother in the same sense in which David is called Abijam’s father, verse 3; that is, his progenitor. And his grandmother’s name may be here mentioned, rather than his mother’s, because his mother was either an obscure person, or was dead, or unwilling to take care of the education of her son, and so he was educated by the grandmother, who, though she poisoned his father Abijam with her idolatrous principles, (verse 12,) yet could not infect Asa, nor withhold him from prosecuting his good purposes of reforming religion. Asa did that which was right — As to the government of his kingdom, and the reformation and establishment of God’s worship; in the eyes of the Lord — That is right indeed which is so in God’s eyes. Those are approved whom he commendeth. As did David his father — Whom he made his pattern; worshipping the Lord alone, and taking away all idols, as it here follows.

11. Asa did that which was right — Literally, Asa did the right. It is a relief amid these records of regal crimes and follies to find at times the record of a righteous sovereign.

V. 12. Sodomites-All whom he could find out; but some escaped his observation, as appears from 1 Kings 22:46. Idols, &c.-And if his father had made them, he had the more need to remove them, that he might cut off the entail of the curse.

Verse 12. The sodomites] µyvdqh hakkedeshim; literally, the holy or consecrated ones. See on 1 Kings 14:24.

Verse 12. He took away the sodomites — All whom he could find out; but some escaped his observation, as appears from 1 Kings 22:46. And removed all the idols his father had made — If his father had made them, he had the more need to remove them, that he might cut off the entail of the curse.

Ver. 12. He took away the Sodomites out of the land. That is, he put them to death, though Jeroboam had spared them: 1 Kings 14:24. If the magistrate fail in this duty, heaven will not fail in laying the sin at his door. These men being consecrated, were guilty of the indecent rites performed to Priapus their god.

12. Sodomites — See note on 1 Kings 14:24.

V. 13. He removed-He took from her either the name and authority of queen regent, which she, having been Rehoboam’s wife, and Abijam’s mother, took to herself during Asa’s minority; or, the dignity of the queen mother, and those guards, or instruments of power, which she had enjoyed and misemployed. An Idol-Heb. a terror, or horror, that is, an horrible idol; which it may be so called, because it was of a more terrible shape than ordinary, and not to be seen without horror. Kidron-That when it was burnt to powder, it might be thrown into the water, and be unfit for any use.

Verse 13. She had made an idol in a grove] The original word, txlpm miphletseth, is variously understood. I shall give its different views in the versions:—

“Besides, he removed his mother Maacha from being chief in the sacred rites of Priapus, and in his grove which she had consecrated.”-VULGATE.

“And Ana, [other copies Maacha,] he removed from being governess, because she had made an assembly in her grove.”-SEPTUAGINT.

“Moreover, he deprived Maacha, his mother, of her own magnificence, because she had celebrated a solemnity to her own worship.”-SYRIAC.

“And even Maacha, his mother, he removed from the kingdom, because she had made an idol in a grove.”-CHALDEE. “Besides, he removed Maacha, his mother, from her kingdom, because she had made a high tree into an idol.”-ARABIC. “Also he removed Maacha, his mother, from the kingdom, because she had made a horrible statue; and our rabbins say that it was called txlpm miphletseth, because atwnxyl aylpm maphli leytsanutha, it produced wonderful ridicule; for she made it ad instar membri virilis, and she used it daily.”-RABBI SOLOMON JARCHI.

From the whole, it is pretty evident that the image was a mere Priapus, or something of the same nature, and that Maachah had an assembly in the grove where this image was set up, and doubtless worshipped it with the most impure rites. What the Roman Priapus was I need not tell the learned reader; and as to the unlearned, it would not profit him to know. Maachah was most likely another Messalina; and Asa probably did for his mother what Claudius did for his wife.

Verse 13. Her he removed from being queen — He took from her either the name and authority of queen regent, which she, having been Rehoboam’s wife, and Abijam’s mother, took to herself during Asa’s minority, or the dignity of the queen-mother, and those guards, or instruments of power, which she had enjoyed and misemployed. She had made an idol — Hebrew, a terror, or horror, that is, a horrible idol; which, it may be, is so called, because it was of a more terrible shape than ordinary, and not to be seen without horror. Kidron — That when it was burned to powder, it might be thrown into the water, and be unfit for any use.

Ver. 13. She had made an idol in a grove, Astarte or Venus. Ashtaroth is the plural. See Joshua 23:7.

13. Queen — “There can be no queen-consort where there is more than one wife; and, in the East, where there is no more than one, she is not a queen, she is simply the zan-i-shah, ‘the king’s wife’ — that is all. There is, however, in most cases, some one in the harem who, on one account or another, is recognised as the chief lady. There was one whose claim to be chief lady, or queen, was superior to all others, and that was the MOTHER of the king. The prevalent usage of the East assigns the first rank in every household not to the wife of the master, but to his mother, to whom the wife merely becomes another daughter. And so the rank of ‘the king’s mother’ was the nearest approach to the rank and dignity of a non-regnant queen.” — Kitto. A close analogy is supposed to be in the Sultana Walide, in the Ottoman empire. She had made an idol in a grove — Rather, she made a horrible statue to Asherah. On Asherah, see note at 1 Kings 14:15. The word txlpm, here rendered idol, means something horrible or terrible. Furst, after some of the Rabbins, regards it as the name of a Phallus-statue, erected to the goddess Asherah, and a symbol of the procreative power of nature. Whatever its form and its symbolism, it was an idol set up in honour of a licentious goddess and a foul system of worship, and, therefore, a horrible thing for a mother in Israel to make. Burnt it — As Moses did the golden calf. Exodus 32:20. So this idol of Maachah, like the calf at Sinai, was probably made of wood, and covered over with gold. Kidron — which runs through the deep valley beneath the walls of Jerusalem on the east. See note on 2 Samuel 15:23.

V. 14. High places-2 Chronicles 14:3. He took away the altars of the strange gods, and the high places where they were worshipped: but as for those high places where the true God was worshipped he did not take them away; partly, because he thought there was no great evil in them, which had been used by David and Solomon, and other good men; partly, because he thought the removal of them might do more hurt than their continuance, by occasioning the total neglect of God’s worship by many of the people, who either could not, or, through want of faith and zeal, would not go up to Jerusalem to worship, now especially, when the Israelites, formerly their friends, were become their enemies, and watched all opportunities to invade or molest them. Was perfect-That is, he sincerely and constantly adhered to the worship of God. Though he could not hinder the people from using the high places, yet he entirely devoted himself to the worship of God in the manner and place prescribed by him.

Verse 14. The high places were not removed] He was not able to make a thorough reformation; this was reserved for his son Jehoshaphat. Asa’s heart was perfect] He worshipped the true God, and zealously promoted his service; see on 1 Kings 15:3. And even the high places which he did not remove were probably those where the true God alone was worshipped; for that there were such high places the preceding history amply proves, and Jarchi intimates that these were places which individuals had erected for the worship of Jehovah.

Verse 14. The high places were not removed — 2 Chronicles 14:3. He took away the altars of the strange gods, and the high places where they were worshipped: but as for those high places where the true God was worshipped, he did not take them away; partly, because he thought there was no great evil in them, which had been used by David and Solomon, and other good men; partly because he thought the removal of them might do more hurt than their continuance, by occasioning the total neglect of God’s worship by many of the people, who either could not, or through want of faith and zeal would not, go up to Jerusalem to worship; now especially, when the Israelites, formerly their friends, were become their enemies, and watched all opportunities to invade or molest them. Asa’s heart was perfect — That is, he sincerely and constantly adhered to the worship of God. Though he could not hinder the people from using the high places, yet he entirely devoted himself to the worship of God in the manner and place prescribed by him.

14. But the high places were not removed — That is, the high places, like those of 1 Kings 3:2, where Jehovah, and not idols, was worshipped. According to 2 Chronicles 14:3, he took away the altars of the strange gods, and the high places of the same; but the temple worship had probably fallen into such disrepute during the reigns of Rehoboam and Abijam that large numbers of the people resorted to the practice so common before the temple was built, (see 1 Kings 3:2,) of sacrificing on high places. And this had now become so prevalent a practice that Asa could not effectually stop it. Nevertheless Asa’s heart was perfect — That is, he followed the commandments of God with his whole heart, and in that respect was like David, 1 Kings 14:8. The standard of perfection by which we are to measure the perfect ones of the Old Testament history is not the fulness of spiritual light and religious attainment which is set before us in the New Testament, but rather a singleness and earnestness of pious purpose to obey God and maintain the honour of his name. All his days — His earnest purpose to maintain the true worship of God doubtless continued all his days; but he was angry with the prophet, who reproved him for seeking help of the king of Syria rather than of Jehovah, and imprisoned him; and in his disease he sought aid of the physicians instead of the Lord. 2 Chronicles 16:10, 12.

V. 15. His father-Abijam, when he was in distress, and going to fight with Jeroboam, 2 Chronicles 13:1-3, though afterwards he did not perform his vows, nor bring in what he had devoted; probably he was prevented by death.

Verse 15. Which his father had dedicated] On what account he and his father dedicated the things mentioned below, we know not; but it appears that Asa thought himself bound by the vow of his father.

Verse 15. He brought in the things which his father had dedicated — Namely, Abijam, when he was in distress, and going to fight with Jeroboam, (2 Chronicles 13.,) though afterward he did not perform his vows, nor bring into the house of the Lord what he had devoted: probably he was prevented by death. Asa his son, however, made good his vow; and also himself brought in what he had dedicated to holy uses, namely, silver, and gold, and vessels, having gotten great spoil in his war with the Ethiopians, 2 Chronicles 14:13, 14.

15. The things which his father had dedicated — Probably the spoils of gold and silver which he captured in the war with Jeroboam, described 2 Chronicles 13. Things which himself had dedicated — Spoils taken in his war with the Ethiopians. See 2 Chronicles 14:9-15. He thus in part repaired the losses which his kingdom had suffered by the invasion of Shishak. 1 Kings 14:26.

Verse 16. There was war] That is, there was continual enmity; see on 1 Kings 15:6. But there was no open war till the thirty-sixth year of Asa, when Baasha, king of Israel, began to build Ramah, that he might prevent all communication between Israel and Judah; see 2 Chronicles 15:19; 16:1. But this does not agree with what is said here, 1 Kings 16:8, 9, that Elah, the son and successor of Baasha, was killed by Zimri, in the twenty-sixth year of the reign of Asa. Chronologers endeavour to reconcile this by saying that the years should be reckoned, not from the beginning of the reign of Asa, but from the separation of the kingdoms of Israel and Judah. It is most certain that Baasha could not make war upon Asa in the thirty-sixth year of his reign, when it is evident from this chapter that he was dead in the twenty-sixth year of that king. We must either adopt the mode of solution given by chronologists, or grant that there is a mistake in some of the numbers; most likely in the parallel places in Chronicles, but which we have no direct means of correcting. But the reader may compare 2 Chronicles 14:1, with 2 Chronicles 15:10, 19; 16:1.

16. War between Asa and Baasha… all their days — Though there were intervals of rest and comparative peace, like those mentioned 2 Chronicles 14:1; 15:19, the feeling of hostility was such that, together with the open conflicts that occasionally took place, it might well be spoken of as continual war. How Baasha came to be king of Israel is related in verses 27 and 28.

V. 17. Built-That is, repaired and fortified.

Verse 17. And Baasha-built Ramah] As the word signifies a high place, what is here termed Ramah was probably a hill, (commanding a defile through which lay the principal road to Jerusalem,) which Baasha fortified in order to prevent all intercourse with the kingdom of Judah, lest his subjects should cleave to the house of David. Ramah was about two leagues northward of Jerusalem.

Verse 17. Baasha built Ramah — That is, repaired and fortified it. It was a city in the tribe of Benjamin, which either belonged to the kingdom of Israel, or he had taken it from Judah. That he might not suffer any to go out, &c. — That he might hinder all communication between his people and the people of Judah, and that his people might not go up to Jerusalem to worship. For this place lay in the confines of both kingdoms; and in such a strait, that a fortification being made there, none could pass to or fro without a license from Baasha.

Ver. 17. He built Ramah, north of Anathoth; a key to all the north roads, and only a half stage from Jerusalem.

17. Built Ramah — That is, he attempted to fortify it so as to make it a fortress for his troops; and since Ramah lay midway between Beth-el and Jerusalem, it was a choice spot to serve his purpose of checking the emigration of Israelites into the kingdom of Judah. Not suffer any to go out or come in to Asa — The conviction that Jerusalem was the proper place to worship drew multitudes there, and Jeroboam and his successors found that the calf-worship at Beth-el and Dan would not command the respect of all his people. Compare 1 Kings 12:27; 2 Chronicles 11:13-17; Tobit 1:6. Baasha thought to check this going up to Jerusalem by force of arms. He would build a stronghold at Ramah and station forces there to oppose all emigration out of his realm.

V. 18. Were left-What either Shishak had left, or Abijam, or Asa, or others, both of Israel or Judah had dedicated; which probably was not inconsiderable, because Asa had got great spoils from Zerah, 2 Chronicles 14:9-15, and he and his numerous and prosperous people, did at this time express a great zeal for the house and worship of God. Sent them-Wherein he committed three great faults, amongst many others, first, he alienated things consecrated to God, without necessity. Secondly, he did this out of distrust of that God whose power and goodness he had lately experienced. Thirdly, he did this for an ill intent, to hire him to the breach of his league and covenant with Baasha, ver. 19, and to take away part of that land which by right, and the special gift of God, belonged to the Israelites.

Verse 18. Asa took all the silver] Shishak, king of Egypt, had not taken the whole, or there had been some treasures brought in since that time. Ben-hadad] This was the grandson of Rezon, called here Hezion, who founded the kingdom of Damascus. See 1 Kings 11:23, 24; and Calmet.

Verse 18. Asa took all the silver and gold that were left — Which either Shishak had left, or Abijam or Asa or others, of both Israel or Judah, had dedicated; which probably was not inconsiderable, because Asa had got great spoils from Zarah, (2 Chronicles 14.) and he, and his numerous and prosperous people, did at this time express a great zeal for the house and worship of God. Sent them — Wherein he committed three great faults, among many others; 1st, He alienated things consecrated to God, without necessity. 2d, He did this out of distrust of that God whose power and goodness he had lately experienced. 3d, He did this for an ill intent, to hire him to the breach of his league and covenant with Baasha, (verse 19,) and to take away part of that land which by right, and the special gift of God, belonged to the Israelites.

18. Then Asa took all the silver — Alas! that he who so recently dedicated these spoils to the Lord (verse 15) should make such use of them as is here described! Ben-hadad — Three kings of this name reigned in Damascus. The name seems to have been a royal title, like the Egyptian Pharaoh. Son of Tabrimon — Of whom nothing more is known. Hezion — He was probably the same as Rezon, the contemporary and adversary of Solomon. 1 Kings 11:23.

Verse 19. There is a league between me and thee] Or, Let there be a league between me and thee; as there was between my father and thy father. There was no reason why Asa should have emptied his treasures at this time to procure the aid of the Syrian king; as it does not appear that there was any danger which himself could not have turned aside. He probably wished to destroy the kingdom of Israel; and to effect this purpose, even robbed the house of the Lord.

Verse 19. There is a league between me and thee — In the latter end of Solomon’s reign, the Syrians were enemies to him, 1 Kings 11:24, 25: but when he was dead, and the kingdom was divided, both Judah and Israel made peace with the Syrians; having enough to do to settle themselves in their own dominions. Behold, I have sent thee a present, come, break thy league with Baasha — It is strange that Asa’s conscience would suffer him, or that he, a professor of the true religion, was not ashamed to be guilty of such a wicked piece of policy as to tempt with money even a heathen to break his word, or league rather, which, no doubt, he had sworn to observe. This certainly was not the way to recommend the worship and service of Jehovah to the heathen nations around.

19. A league — A covenant or treaty of peace, binding the two kingdoms to preserve friendly relations and intercourse. Of this treaty we have elsewhere no account. David had subdued Damascus and put garrisons therein; (2 Samuel 8:5, 6;) and the city seems to have been tributary to the throne of David until Rezon established himself there. He was hostile to Israel all the days of Solomon, (1 Kings 11:25;) but it seems from this verse that Asa’s father had made some treaty of peace with the king of Damascus, and that a similar league had been formed between Baasha and Ben-hadad. A present of silver and gold — These presents of gold and silver were probably more effectual in influencing Ben-hadad’s action than any persuasions on the part of Asa’s ambassadors.

Verse 20. Ijon, and Dan, &c.] He appears to have attacked and taken those towns which constituted the principal strength of the kingdom of Israel.

Verses 20, 21. And smote Ijon and Dan, &c. — He fell upon the northern part of the kingdom of Israel, which was nearest to Damascus; while Baasha was busy at Ramah, which was in the more southern part. And dwelt in Tirzah — Now the royal city of Israel. There he abode to defend his own kingdoms, and durst not return to oppose Asa, lest the Syrian king should make a second invasion. So Asa met with success in this ungodly course, as good men sometimes meet with disappointment in a good cause and course. So there is no judging of causes by events.

20. Ijon — “At the base of the mountains of Naphtali, a few miles northwest of the city of Dan, is a fertile and beautiful plain called Merj Ayun, (the Arabic word Ayun, though different in meaning, is radically identical with the Hebrew ˆwy[,) and near its northern end is a large mound, called Tell Dibbin. The writer visited it some years ago, and found there the traces of a strong and ancient city. This, in all probability, is the site of the long lost Ijon.” — J.L. Porter. The spot was visited in 1852 by Robinson, who regarded it as the site of the ancient Ijon, and described it as “a noble site for a city, overlooking, as it does, the whole plain of the Merj, and commanding one of the great roads between the seacoast and the interior. Unmistakable traces likewise show that in very ancient times the place was occupied by a city.” Dan — See on Judges 18:29. Here Jeroboam had erected one of his golden calves. 1 Kings 12:29. Abel-bethmaachah — See on 2 Samuel 20:14. All Chinneroth — This was probably a district lying in the territory of Naphtali, and adjoining the sea of Galilee, which was anciently called the sea of Cinneroth. See at Numbers 34:11; Joshua 12:3. It may have taken its name either from the sea or from some city. See on Joshua 11:2.

V. 21. Tirzah-Now the royal city of Israel. There he abode to defend his own kingdoms, and durst not return to oppose Asa, lest the Syrian king should make a second invasion. So Asa met with success in this ungodly course as good men sometimes meet with disappointment in a good cause and course. So there is no judging of causes by events.

Verse 21. Dwelt in Tirzah.] This seems to have been the royal city; see 1 Kings 15:33, and 1 Kings 14:17; and in this Baasha was probably obliged to shut himself up.

Verses 20, 21. And smote Ijon and Dan, &c. — He fell upon the northern part of the kingdom of Israel, which was nearest to Damascus; while Baasha was busy at Ramah, which was in the more southern part. And dwelt in Tirzah — Now the royal city of Israel. There he abode to defend his own kingdoms, and durst not return to oppose Asa, lest the Syrian king should make a second invasion. So Asa met with success in this ungodly course, as good men sometimes meet with disappointment in a good cause and course. So there is no judging of causes by events.

21. He left off building of Ramah — So Asa’s policy had its desired effect, and Baasha feared to have war on so many sides, and be hemmed in by hostile powers. Tirzah — See note on 1 Kings 14:17. Baasha seems to have thought his wisest policy was at present to accept the situation, and quietly retire to his royal city, and provoke not further the wrath of the neighbouring kingdoms.

V. 22. None, &c.-All sorts of persons were obliged to come, except those who were disabled by age, or infirmity, or absence, or by the public service of the king and kingdom in other places. Built-Repaired and strengthened them, for they were built before.

Verse 22. None was exempted] Every man was obliged to go and help to dismantle the fortress at Ramah which Baasha had built. This was a general levee en masse of the people: every one was obliged to lend a helping hand, as the state was then supposed to be in danger, and all exemptions necessarily ceased. This is a maxim of civil policy, Ubi adversus hostem muniendi sent limites, omnis immunitas cessat: “Where the boundaries are to be fortified against an enemy, then all exemptions cease.”

Verse 22. None were exempted — All sorts of persons were obliged to come, except those who were disabled by age, or infirmity, or absence, or by the public service of the king and kingdom in other places. Built Geba, &c. — Repaired and strengthened them, for they were built before; which he judged better than to perfect the fortifications of Ramah, which would have been a perpetual bone of contention (as we speak) between Judah and Israel.

22. Asa made a proclamation throughout all Judah — Rather, summoned, or called together, all Judah. He called out all the able men of his kingdom to take away the building material which Baasha had collected at Barnah, and with those stones he fortified Geba and Mizpah. On Geba, see 1 Samuel 13:3; and on Mizpah, see 1 Samuel 7:5.

V. 23. Nevertheless-Notwithstanding the great things which he had done, and the glory and prosperity which he enjoyed, he felt the effects of human infirmity, and of his own sins.

Verse 23. And the cities which he built] Such as Geba and Mizpah, which he built out of the spoils of Ramah.

He was diseased in his feet.] Probably he had a strong rheumatic affection, or the gout. This took place in the thirty-ninth year of his reign, three years before his death; and it is said that he sought to physicians rather than to the Lord, 2 Chronicles 16:12, 13.

Verse 23. Nevertheless he was diseased in his feet — Notwithstanding the great things which he had done, and the glory and prosperity which he had enjoyed, he felt the effects of human infirmity, and of his own sins. He probably had the gout, which made him less active than he had been before this disease seized him.

23 Cities which he built — See 2 Chronicles 14:6, 7. Diseased in his feet — The disease is supposed by most interpreters to have been the gout. 2 Chronicles adds, (2 Chronicles 16:12,) that “in his disease he sought not to the Lord, but to the physicians.” From the fact that the writer of Chronicles mentions the sins of Asa, which are passed over in silence by the writer of Kings, Wordsworth argues against the assumption of some, that the writer of Chronicles was partial to the house of David, and sought to cover up their faults. Chronicles makes no mention of Solomon’s apostasy, and Kings says nothing of Asa’s sins. Thus one of these sacred historians supplies the omissions of the other, and yet both together do not assume to give an exhaustive history of the subjects they take in hand. Large portions of their narrative are professedly excerpts from the public annals.

Verse 24. Asa slept with his fathers] Of his splendid and costly funeral we read 1 Chronicles 16:14.

V. 25. Two years-Not compleat, as appears from ver. 28,33.

Verse 25. Nadab-began to reign over Israel] He began his reign in the second year of the reign of Asa, and reigned two years.

Verses 25, 26. And reigned over Israel two years — Not complete, as appears from verses 28-33. And walked in his sin — In the worship of the calves which his father had made. If the death of his brother Abijah had had a due influence upon him, to make him religious, and the honour done to that well-disposed young man 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, kept up the worship of the 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.

NADAB’S REIGN, 25-26.

25. Nadab — The first and last of Jeroboam’s house that succeeded him on the throne. Here was the end of the first Israelitish dynasty. Nadab’s acts, which were written in the public annals, (verse 31,) furnished no lessons worthy of transcription by the sacred writer.

BAASHA’S REIGN, 1 Kings 15:27-16:7.

V. 26. In his sin-In the worship of the calves which his father had made.

Verses 25, 26. And reigned over Israel two years — Not complete, as appears from verses 28-33. And walked in his sin — In the worship of the calves which his father had made. If the death of his brother Abijah had had a due influence upon him, to make him religious, and the honour done to that well-disposed young man 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, kept up the worship of the 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.

NADAB’S REIGN, 25-26.

25. Nadab — The first and last of Jeroboam’s house that succeeded him on the throne. Here was the end of the first Israelitish dynasty. Nadab’s acts, which were written in the public annals, (verse 31,) furnished no lessons worthy of transcription by the sacred writer.

BAASHA’S REIGN, 1 Kings 15:27-16:7.

Verse 27. Smote him at Gabbethon] This was a city in the tribe of Dan, and generally in the possession of the Philistines.

Verses 27, 28. Baasha smote him at Gibbethon, which belonged to the Philistines — This was a city in the tribe of Dan, given to the Levites, (Joshua 19:44, and 21:23,) who quitted it, as they did the rest of their cities, when Jeroboam would not suffer them to execute their office, 2 Chronicles 11:14; and the Philistines, it is likely, seized upon it, being adjoining to their country. But it appears, Nadab was now endeavouring to recover it out of their hands, as of right belonging to him; and here, in the midst of his army, did Baasha, with others, conspire against him, and kill him: and so little interest had he in the affections of his people, that his army not only did not avenge his death, but chose his murderer his successor. Whether Baasha did this upon a personal pique against Nadab, or to be revenged on the house of Jeroboam for some affront received from them; or whether under pretence of freeing his country from the tyranny of an ill prince; or whether purely from a principle of ambition, to make way for himself to the throne, doth not appear; but having slain him, he reigned in his stead.

27. Baasha… house of Issachar — That is, a descendant of the fifth son of Jacob by Leah, (Genesis 30:18,) whose lot in the tribe-division of the land is described Joshua 19:17-23. Conspired against him — Baasha was probably commander, or chief captain, in Nadab’s army, and wickedly laid his schemes to assassinate the king, and use the army now at his command to establish himself upon the throne. Gibbethon — A city belonging to the territory of Dan. Joshua 19:44. It was assigned, with its suburbs, to “the Levites which remained of the children of Kohath,” (Joshua 21:23,) but at the time of Nadab it was held by the Philistines, and probably they had always held it. It has not been identified with any modern town. Laid siege to Gibbethon — What led Nadab to turn his forces against this city does not appear. We learn from chapter 16:15 that the siege was continued in the time of Zimri.

V. 28. Even, &c.-It was threatened, 1 Kings 14:15, that Israel should be as a reed shaken in the water. And so they were, when, during the single reign of Asa, their government was in seven or eight different hands. Jeroboam was upon the throne at the beginning of his reign, and Ahab at the end of it: between whom were Nadab, Baashah, Elah, Zimri, Tibni, and Omri, undermining and destroying one another. This they got by deserting the house both of God and of David.

Verse 28. Even in the third year of Asa did Baasha slay him — It was threatened, (1 Kings 14:15,) that Israel should be as a reed shaken in the water. And so they were, when, during the single reign of Asa, their government was in seven or eight different hands. Jeroboam was upon the throne at the beginning of his reign, and Ahab at the end of it; between whom 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.

V. 29. Any-Any of the males of that family. According, &c.-So God overruled Baasha’s ambition and cruelty, to fulfil his own prediction.

Verse 29. He smote all the house of Jeroboam] This was according to Ahijah’s prophetic declaration; see 1 Kings 14:10, 14. Thus God made use of one wicked man to destroy another.

Verse 29. He smote all the house of Jeroboam — The first thing he did when he came to the crown was, to cut off all that had any title to it, that he might secure himself in his usurped government. He did not think it enough to imprison or banish them, but he destroyed them; and carried his vengeance so far, that he left not only no males, as was foretold 1 Kings 14:10, but not any that breathed. Herein he was barbarous; but God was righteous; and Jeroboam’s sin was punished: for they that provoke God do it to their own confusion, Jeremiah 7:19. According to the word of the Lord, which he spake by Ahijah — Baasha had no thought about fulfilling Ahijah’s prophecy, but God overruled his ambition and cruelty to that end, and thereby executed, on the house of Jeroboam, the judgments he had threatened, and that as speedily as Ahijah had foretold, (1 Kings 14:14,) for no word of God shall fall to the ground.

29. He smote all the house of Jeroboam — Thus signally fulfilling the prophecy of Ahijah. 1 Kings 14:10-14. But this slaughter was not, on the part of Baasha, a design or desire to fulfil the word of the Lord; it was his policy, and the bloody policy of most ancient sovereigns and of all usurpers, to rid themselves of every heir or claimant of the usurped possession.

V. 30. Because-So that same wicked policy which he used to establish the kingdom in his family, proved his and their ruin: which is very frequently the event of ungodly counsels.

Verse 30. Because of the sins of Jeroboam — Thus that same wicked policy which he used to establish the kingdom in his family, proved his and their ruin; which is very frequently the event of ungodly counsels.

Verse 32. There was war] See on 1 Kings 15:16.

32. War between Asa and Baasha — See note on verse 16.

33. Twenty and four years — That is, he reigned twenty-four years.

Verse 34. Walked in the way of Jeroboam] The entail of iniquity cannot be cut off but by a thorough conversion of the soul to God; and of this, these bad kings seem to have had no adequate notion. The wicked followed the steps of the wicked, and became still more wicked; sin gathers strength by exercise and age.

I KINGS

Verse 34. And he walked in the way of Jeroboam — This makes it evident that Baasha did not cut off Jeroboam’s family because they were idolaters, but because he aspired to the throne; which, when he had obtained, he endeavoured to establish himself in by the same impious policy which Jeroboam had used: for he reformed nothing in religion, but continued the idolatrous worship of the calves which Jeroboam had set up, to keep the people from going to worship at Jerusalem.