Text -- 1 Kings 15:13 (NET)

15:13 He also removed Maacah his grandmother from her position as queen because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and burned it in the Kidron Valley.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 15:13

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.

Wesley: 1Ki 15:13

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.

Wesley: 1Ki 15:13

That when it was burnt to powder, it might be thrown into the water, and be unfit for any use.

JFB: 1Ki 15:10-13

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.

JFB: 1Ki 15:13

The sultana, or queen dowager, was not necessarily the king's natural mother (see 1Ki 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.

JFB: 1Ki 15:13

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 1Ki 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.

Clarke: 1Ki 15:13

She had made an idol in a grove - The original word, מפלצת 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 מפלצת miphletseth , because מפליא ליצנותא 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.

TSK: 1Ki 15:13

Maachah : 1Ki 15:2, 1Ki 15:10; 2Ch 15:15, 2Ch 15:16-19

his mother : Deu 13:6-11, Deu 33:9; Zec 13:3; Mat 10:37, Mat 12:46-50; 2Co 5:16; Gal 2:5, Gal 2:6, Gal 2:14

destroyed : Heb. cut off, Lev 26:30; Deu 7:5; 2Ki 18:4, 2Ki 23:12-15; 2Ch 34:4

and burnt : Exo 32:20; Deu 9:21; Jos 6:24

the brook : 2Sa 15:23; 2Ki 23:6; Joh 18:1, Cedron

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 15:13

Asa degraded Maachah from the rank and state of queen-mother.

The word translated "idol"both here and in the parallel passage (marginal reference), does not occur elsewhere in Scripture. It is derived from a root signifying "fear"or "trembling,"and may perhaps best be understood as "a fright, a horror."Such a name would seem best to apply to a grotesque and hideous image like the Phthah of the Egyptians. She made it to serve in lieu of the ordinary "grove"- asherah, or idolatrous emblem of Astarte (Exo 34:13 note). Asa cut it down, for like the usual "asherah,"Maachah’ s "horror"was fixed in the ground.

And burnt it at the brook Kidron - Similarly Josiah, when he removed Manasseh’ s "grove"- asherah - from the house of the Lord, brought it out to the brook Kidron, and burned it there. The object probably was to prevent the pollution of the holy city by even the ashes from the burning.

Poole: 1Ki 15:13

Her he removed from being queen i.e. 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, and abused to the patronage of idolatry; or the dignity of the queen-mother, and those guards, or other ensigns of honour, or instruments of power, which, as such, she had enjoyed and misemployed. Otherwise,

he removed her from the queen i.e. from his wife, that she might not be infected by her, and afterwards infect his children; which was a prudent and necessary care, for the prevention of so great and public a mischief.

An idol Heb. a terror, or horror , i.e. a horrible idol; which it may be so called, either because all idols, though for a season they please, yet in the end will bring dreadful effects upon their worshippers; or because this was an idol of a more horrible or terrible shape, more abominable than ordinary, and not to be seen without horror; whether it was that filthy idol, called Priapus , which was commonly placed in groves or gardens; or Pan , or some other heathen god, to whose service she in a special manner devoted herself.

Burnt it by the brook Kidron that when it was burnt to powder, it might be thrown into the water, and be unfit for any use. See Exo 32:20 Deu 12:3 .

Haydock: 1Ki 15:13

Priapus. He would not spare such abominations in his own family. (Menochius) He took from his mother the direction of the palace, (Vatable) and her guards. (Grotius) ---

Hebrew, "even her he removed from being queen, because she had made a Miphlatstah." (Haydock) ---

Septuagint render this term a synod, "meeting," or something shameful; also a cavern, or den; and in Paralipomenon, the "idol" Astarte. St. Jerome also gives different meanings; so that the precise import is not well known. Most people translate, "a scarecrow;" (Calmet) terriculum. In the gardens of Greece and or Rome, the figure of Priapus was set up (Du Hamel) to frighten thieves and birds away. Inde ego furum aviumque

Maxima formido. (Horace, Sat. l. 8.)

Others understand that Pan, another frightening idol, is here meant; (Castalion) or the abominations of Phallus and Ithyphallus, derived from the same Hebrew word. (Seldon) ---

As the goddess Astarte, or Asera, "the grove," here the object of adoration, was the wife of Adonis, it is probable, that the same obscenities were carried in triumph, as Herodotus (ii. 28., and 49.) specifies in the description of the festival of Bacchus, celebrated by the Egyptians. ---

To him. Protestants, "She had made an idol in the grove." Hebrew also, "to Asera; and Asa destroyed her idol, (miphlatstah) and burnt it." (Haydock)

Gill: 1Ki 15:13

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.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 15:13

¹ tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.

Geneva Bible: 1Ki 15:13

And also Maachah his mother, even her he ^{( d )} removed from [being] queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt [it] by the brook Kidron.

^{( d )} Neither kindred nor authority should be regarded when they blaspheme God and become idolaters, but must be punished.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 15:1-34

1 Abijam's wicked reign.

7 Asa succeeds him.

9 Asa's good reign.

16 The war between Baasha and him causes him to make a league with Bed-hadad.

23 Jehoshaphat succeeds Asa.

25 Nadab's wicked reign.

27 Baasha conspiring against him, executes Ahijah's prophecy.

31 Nadab's acts and death.

33 Baasha's wicked reign.

MHCC: 1Ki 15:9-24

Asa did what was right in the eyes of the Lord. That is right indeed which is so in God's eyes. Asa's times were times of reformation. He removed that which was evil; there reformation begins, and a great deal he found to do. When Asa found idolatry in the court, he rooted it out thence. Reformation must begin at home. Asa honours and respects his mother; he loves her well, but he loves God better. Those that have power are happy when thus they have hearts to use it well. 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. Asa was cordially devoted to the service of God, his sins not arising from presumption. But his league with Benhadad arose from unbelief. Even true believers find it hard, in times of urgent danger, to trust in the Lord with all their heart. Unbelief makes way for carnal policy, and thus for one sin after another. Unbelief has often led Christians to call in the help of the Lord's enemies in their contests with their brethren; and some who once shone brightly, have thus been covered with a dark cloud towards the end of their days.

Matthew Henry: 1Ki 15:9-24

We have here a short account of the reign of Asa; we shall find a more copious history of it 2Ch 14:1-15, 15, and 2Ch 16:1-14. Here is,

I. The length of it: He reigned forty-one years in Jerusalem, 1Ki 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 (1Ki 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 (1Ki 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, 1Ki 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, 1Ki 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 (1Ki 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 (1Ki 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 (1Ki 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, 1Ki 15:18, 1Ki 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 (1Ki 15:20, 1Ki 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, 1Ki 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 2Ch 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, 1Ki 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, 1Ki 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.

Keil-Delitzsch: 1Ki 15:9-24

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 (1Ki 15:1), can only have reigned two years and a few months, and not three full years.

1Ki 15:10

Asa reigned forty-one years. "The name of his mother was Maacah, the daughter of Absalom."This notice, which agrees verbatim with 1Ki 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 (1Ki 15:13), probably because Asa's own mother had died at an early age.

1Ki 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 ( Phöniz . 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 1Ki 14:23). "But the high places departed not,"i.e., were not abolished. By the בּמות we are not to understand, according to 1Ki 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 (1Ki 22:24; 2Ki 12:4; 2Ki 14:4; 2Ki 15:4; and the parallel passages 2Ch 15:17; 2Ch 20:33). The apparent discrepancy between the last-mentioned passages and 2Ch 14:2, 2Ch 14:4, and 2Ch 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 2Ch 14:2 is very favourable to this solution, since both בּמות and הגּכר dna בּמו מזבּחות are mentioned there, it does not accord with 2Ch 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.

1Ki 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 (2Ch 13:16-17), and he himself on the conquest of the Cushites (2Ch 14:12-13). The Keri וקדשׁי is a bad emendation of the correct reading in the Chethîb קדשׁו , i.e., קדשׁו ( קדשׁיו ); for יהוה בּית is an accusative, and is to be connected with ויּבא .

1Ki 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 (2Ch 14:1). Asa employed this time in exterminating idolatry, fortifying different cities, and equipping his army (2Ch 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 (2Ch 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 (2Ch 15:1-15). The next year, the sixteenth of his reign and the thirty-sixth from the division of the kingdom (2Ch 16:1), Baasha commenced hostilities, by advancing against Judah, taking possession of Ramah , the present er Râm (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 (2Ch 13:19), and which, according to 2Ch 13:19, were still in the possession of Asa.

1Ki 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 thepowerful army of the Cushites invaded the land; but when an invasionof the Israelites took place, he sought help from the Syrians. Thisalteration in his conduct may probably be explained in part from thefact, that notwithstanding the victory, his army had beenconsiderably weakened by the battle which he fought with theCushites (2Ch 14:9), although this by no means justified his wantof confidence in the power of the Lord, and still less his harsh andunjust treatment of the prophet Hanani, whom he caused to be put inthe house of the stocks on account of his condemnation of theconfidence which he placed in the Syrians instead of Jehovah (2Ch 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 (1Ki 14:26); and therefore what Asa had replaced in the temple treasury (1Ki 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, Phöniz . i. p. 196), was borne by three kings of Damascus: the one here named, his son in the time of Ahab (1Ki 20:1, 1Ki 20:34), and the son of Hazael (2Ki 13:24). The first was a son of Tabrimmon and grandson of Hezyon . According to 1Ki 15:19, his father Tabrimmon (good is Rimmon ; see at 2Ki 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 1Ki 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 1Ki 11:23.

1Ki 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 2Sa 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 gninae m 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.

1Ki 15:21

ויּשׁב , and remained at Thirza, his place of residence (see at 1Ki 14:17).

1Ki 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).

1Ki 15:23-24

Of the other acts of Asa, the building of cities refers to the building of fortifications mentioned in 2Ch 14:5-6. The disease in his feet in the time of his old age commenced, according to 2Ch 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 2Ch 16:10).

Constable: 1Ki 15:9-24

5. Asa's good reign in Judah 15:9-24

Asa was the first of eight kings of Judah whom the writer of Kings judged as good. Four were reformers who sought to bring the nation back to the Mosaic Covenant, and Asa was the first of these. The writer of Chronicles described his reforms more fully in 2 Chronicles 14-16.

Constable: 1Ki 15:9-15

Asa's godliness 15:9-15

Asa came to power close to the end of Jeroboam's reign over Israel in 910 B.C. Asa reigned from 911-870 B.C., 41 years, an unusually long reign that probably began when he was quite young (cf. 15:2). It was his grandmother (NIV), not his mother (NASB), who bore the name Maacah (cf. 15:2). The queen mother (dowager), not the king's wife, was the first lady in the kingdom.¹⁵⁸

The rightness of Asa's acts is clear from his removing the pagan worship practices of Rehoboam and Abijam (vv. 12-13; cf. Deut. 9:21). He did away with some of the high places (2 Chron. 14:3), but not all of them (v. 14). However his heart was true to Yahweh all his days (v. 14) even though he became somewhat self-reliant later in his life (2 Chron. 16:7-10).

Guzik: 1Ki 15:1-34

1 Kings 15 - The Reigns of Abijam, Asa, Nadab and Baasha

A. Two kings of Judah.

1. (1-8) The reign of King Abijam (known as Abijah in 2 Chronicles 13).

In the eighteenth year of King Jeroboam the son of Nebat, Abijam became king over Judah. He reigned three years in Jerusalem. His mother's name was Maachah the granddaughter of Abishalom. And he walked in all the sins of his father, which he had done before him; his heart was not loyal to the LORD his God, as was the heart of his father David. Nevertheless for David's sake the LORD his God gave him a lamp in Jerusalem, by setting up his son after him and by establishing Jerusalem; because David did what was right in the eyes of the LORD, and had not turned aside from anything that He commanded him all the days of his life, except in the matter of Uriah the Hittite. And there was war between Rehoboam and Jeroboam all the days of his life. Now 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? And there was war between Abijam and Jeroboam. So Abijam rested with his fathers, and they buried him in the City of David. Then Asa his son reigned in his place.

a. Abijam became king over Judah: This son of Rehoboam only reigned three years, showing that God did not bless his reign.

i. From the comparing this account with 2 Chronicles 13 we can tell that Abijam knew something of the LORD, and knew how to preach - but he did not uproot the idolatry and sexual immorality that was introduced by Rehoboam. The successor of Abijam (Asa) removed the centers of the sexually-charged idolatry that was so common in this land (1 Kings 15:12-13).

b. His heart was not loyal to the LORD his God, as was the heart of his father David: This was the real problem with Abijam's reign - his lack of a real personal relationship with God. David sinned during his reign, but his heart stayed loyal to the LORD his God.

i. 2 Chronicles 13 fills in more interesting details about the reign of Abijam (called Abijah in Chronicles). It tells us how there was war between Jeroboam of Israel and Abijam of Judah, and how Abijam challenged Jeroboam on the basis of righteousness and faithfulness to God. Jeroboam responded with a surprise attack, and victory seemed certain for Israel over Judah - but Abjiam cried out to the LORD, and God won a victory for Judah that day. 2 Chronicles 13:18 says of that war, Thus the children of Israel were subdued at that time; and the children of Judah prevailed, because they relied on the LORD God of their fathers.

ii. "For David's sake and in response to his faith, he was allowed a spectacular victory over the encircling Israelites whom he had challenged, for being even more apostate than he . . . This is an instance of God blessing the unworthy for the sake of the worthy." (Wiseman)

iii. Yet Chronicles also tells us his standing at the end of his brief reign: But Abijah grew mighty, married fourteen wives, and begot twenty-two sons and sixteen daughters (2 Chronciles 13:21). In the midst of his victory and good leadership for Judah, he never had the relationship with the LORD he should have had.

c. For David's sake the LORD his God gave him a lamp in Jerusalem: God preserved the dynasty of David in Jerusalem for the sake of David, not because of the character or quality of his descendants.

i. "Chronicles spells his name Abijah, which means 'Yahweh is my father.' Kings spells the name Abijam, which means 'my father is Yam.' Yam was a Canaanite sea-god. Could it be that he started out as Abijah, a follower of Yahweh, and ended up as Abijam, a follower of a false god?" (Dilday)

2. (9-11) Summary of the reign of King Asa of Judah.

In the twentieth year of Jeroboam king of Israel, Asa became king over Judah. And he reigned forty-one years in Jerusalem. His grandmother's name was Maachah the granddaughter of Abishalom. Asa did what was right in the eyes of the LORD, as did his father David.

a. Asa became king over Judah: This great-grandson of Solomon took the throne Judah at the end of Jeroboam's reign in Israel, after his father's brief reign.

b. Asa did what was right in the eyes of the LORD, as did his father David: The kings of Judah were usually measured against David, the founder of their dynasty. In contrast to his father Abijah (1 Kings 15:3), Asa followed in the same heart as David.

i. The phrase his father David shows us that in Hebrew literature the word father could be used of an ancestor in general, instead of strictly referring to one's father. David was actually the great-great-grandfather of Asa.

3. (12-15) The reforms of King Asa of Judah.

And he banished the perverted persons from the land, and removed all the idols that his fathers had made. Also he removed Maachah his grandmother from being queen mother, because she had made an obscene image of Asherah. And Asa cut down her obscene image and burned it by the Brook Kidron. But the high places were not removed. Nevertheless Asa's heart was loyal to the LORD all his days. He also brought into the house of the LORD the things which his father had dedicated, and the things which he himself had dedicated: silver and gold and utensils.

a. He banished the perverted persons from the land: These state-sanctioned homosexual idol-temple prostitutes were introduced into Judah during the reign of Rehoboam (1 Kings 14:24). Asa's father Abijam didn't remove these perversions and idols, but King Asa did.

b. Also he removed Maachah his grandmother from being queen mother, because she had made an obscene image of Asherah: This demonstrates the thoroughness of Asa's reforms. He was able to act righteously even when his family was wrong, in particular his own grandmother.

i. "Maacah was apparently the daughter of Uriel of Gibeah (2 Chronicles 13:2) and Tamar (2 Samuel 14:27), hence the granddaughter of Absalom, David's rebellious son." (Patterson and Austel)

ii. By the Brook Kidron: "The Kidron Valley east of Jerusalem was then the city's main rubbish dump." (Wiseman)

iii. An obscene image: "This image is described as 'obscene' in our English translation, but the Hebrew word is closer in meaning to 'frightening,' 'horrible,' or 'abominable.' Some commentators believe it was some sort of phallic symbol consistent with the fertility cult of Asherah." (Dilday)

iv. "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 the 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." (Clarke)

c. But the high places were not removed: 2 Chronicles 14:3 says that Asa did remove the high places, but it mentions these high places in connection with altars of the foreign gods. Therefore Asa removed the high places that were dedicated to idols, but not the ones that were dedicated to the LORD.

d. Nevertheless Asa's heart was loyal to the LORD all his days: Asa's loyal heart was shown in his reforms against idolatry and state-sanctioned perversion, and in his restoration of certain silver and gold utensils to the temple.

4. (16-24) Asa buys the favor of Ben-Hadad, King of Syria.

Now there was war between Asa and Baasha king of Israel all their days. And Baasha king of Israel came up against Judah, and built Ramah, that he might let none go out or come in to Asa king of Judah. Then Asa took all the silver and gold that was left in the treasuries of the house of the LORD and the treasuries of the king's house, and delivered them into the hand of his servants. And King Asa sent them to Ben-Hadad the son of Tabrimmon, the son of Hezion, king of Syria, who dwelt in Damascus, saying, "Let there be a treaty between you and me, as there was between my father and your father. See, I have sent you a present of silver and gold. Come and break your treaty with Baasha king of Israel, so that he will withdraw from me." So Ben-Hadad heeded King Asa, and sent the captains of his armies against the cities of Israel. He attacked Ijon, Dan, Abel Beth Maachah, and all Chinneroth, with all the land of Naphtali. Now it happened, when Baasha heard it, that he stopped building Ramah, and remained in Tirzah. Then King Asa made a proclamation throughout all Judah; none was exempted. And they took away the stones and timber of Ramah, which Baasha had used for building; and with them King Asa built Geba of Benjamin, and Mizpah. The rest of all the acts of Asa, all his might, 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? But in the time of his old age he was diseased in his feet. So Asa rested with his fathers, and was buried with his fathers in the City of David his father. Then Jehoshaphat his son reigned in his place.

a. Baasha king of Israel came up against Judah, and built Ramah, that he might let none go out or come in to Asa king of Judah: This continues the struggle for dominance between the northern kingdom of Israel and the southern kingdom of Judah. Baasha gained the upper hand in the days of Asa because he effectively blocked a main route into Judah at the city of Ramah. He hoped this military and economic pressure on Judah would force Asa into significant concessions.

b. Asa took all the silver and gold that was left in the treasuries of the house of the LORD and the treasuries of the king's house: Asa used this treasure to buy the favor of Ben-Hadad of Syria, so that he would withdraw support from Israel. Apparently, Baasha of Israel could not stand against Judah by himself - he needed the backing of Syria.

i. 2 Chronicles 16:7-10 tells us that God was not please by this, and delivered this work by the prophet Hanani: "Because you have relied on the king of Syria, and have not relied on the LORD your God, therefore the army of the king of Syria has escaped from your hand. Were the Ethiopians and the Lubim not a huge army with very many chariots and horsemen? Yet, because you relied on the LORD, He delivered them into your hand. For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him. In this you have done foolishly; therefore from now on you shall have wars." (2 Chronicles 16:7b-9)

ii. Sadly, Asa did not respond to this word properly. Then Asa was angry with the seer, and put him in prison, for he was enraged at him because of this. And Asa oppressed some of the people at that time (2 Chronicles 16:10). Asa shows us the tragedy of a man who rules well and seeks the LORD for many years, yet fails in a significant challenge of his faith and then refuses to hear God's correction.

iii. "Wherein he committed three great faults, amongst many others. First, He alienated things consecrated to God without necessity. Secondly, He did this out of carnal fear and 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, and to take away part of that land which by right, and the special gift of God, belonged to the Israelites." (Poole)

c. The rest of all the acts of Asa . . . are they not written in the book of the chronicles of the kings of Judah? 2 Chronicles 14-16 provides many more details regarding the reign of Asa.

· He encouraged national piety: He commanded Judah to seek the LORD God of their fathers, and to observe the law and the commandment. (2 Chronicles 14:4)

· He built fortified cities and presided over a long period of peace (2 Chronicles 14:6)

· In response to Asa's prayer, God defeated a huge Ethiopian army that came against Judah (2 Chronicles 14:9-13)

· He had an encouraging word from the prophet Azariah that encouraged him to continue his reforms (2 Chronicles 15:1-9)

· Asa led a national re-commitment to the covenant (2 Chronicles 15:10-15)

d. But in the time of his old age he was diseased in his feet: 2 Chronicles gives us the more complete analysis: his malady was severe; yet in his disease he did not seek the LORD, but the physicians. (2 Chronicles 16:12). This happened after he refused to hear God's word of correction through Hanani the seer.

i. Some think that Asa's foot ailment was gout, "but gout was uncommon in Palestine and ancient Egypt and it is more likely, in very of Asa's age, the severity of the disease and death within two years, to have been a peripheral obstructive vascular disease with ensuing gangrene." (Wiseman)

ii. Morgan on Asa: "It is the record of a faulty life, but one in which the deepest thing, that of desire, was right; and so it is the record of a life, the influence of which was a blessing rather than a curse. It is a revealing story."

iii. All in all, Asa was a good man who did not finish well. The last years of his life were marked by unbelief, hardness against God, oppression against his people, and disease. Age and time do not necessarily make us better; they only do if we continue to follow God in faith.

B. Two kings of Israel.

1. (25-32) The short reign of Nadab, king of Israel.

Now Nadab the son of Jeroboam became king over Israel in the second year of Asa king of Judah, and he reigned over Israel two years. And he did evil in the sight of the LORD, and walked in the way of his father, and in his sin by which he had made Israel sin. Then Baasha the son of Ahijah, of the house of Issachar, conspired against him. And Baasha killed him at Gibbethon, which belonged to the Philistines, while Nadab and all Israel laid siege to Gibbethon. Baasha killed him in the third year of Asa king of Judah, and reigned in his place. And it was so, when he became king, that he killed all the house of Jeroboam. He did not leave to Jeroboam anyone that breathed, until he had destroyed him, according to the word of the LORD which He had spoken by His servant Ahijah the Shilonite, because of the sins of Jeroboam, which he had sinned and by which he had made Israel sin, because of his provocation with which he had provoked the LORD God of Israel to anger. Now the rest of the acts of Nadab, and all that he did, are they not written in the book of the chronicles of the kings of Israel? And there was war between Asa and Baasha king of Israel all their days.

a. And he did evil in the sight of the LORD, and walked in the way of his father: Nadab, this son of Jeroboam did as his father did, continuing in his idolatry and harness towards God.

b. Baasha killed him in the third year of Asa king of Judah, and reigned in his place. And it was so, when he became king, that he killed all the house of Jeroboam: This was the end of the dynasty of Jeroboam. Had Jeroboam remained obedient to the LORD, God promised him a lasting dynasty like the house of David (1 Kings 11:38). Because of Jeroboam's sin, though he enjoyed a long reign, his son only reigned two years before assassination of Nadab and the murder of all Jeroboam's descendants.

i. "Thus God made use of one wicked man to destroy another." (Clarke)

ii. "Nadab was king little more than one year, but since it covered parts of two years, Hebrew time measurement reckons his reign as two years." (Dilday)

c. According to the word of the LORD which He had spoken by His servant Ahijah: This word is recorded in 1 Kings 14:7-16.

2. (33-34) The reign of Baasha, king of Israel.

In the third year of Asa king of Judah, Baasha the son of Ahijah became king over all Israel in Tirzah, and reigned twenty-four years. He did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin by which he had made Israel sin.

a. Baasha the son of Ahijah became king over all Israel: As expected with a man who came to the throne through assassination, Baasha was a wicked man and ushered in a dreadful period for Israel, both spiritually and politically.

b. He did evil in the sight of the LORD, and walked in the way of Jeroboam: The summary puts it simply. Though Baasha was not a genetic descendent of Jeroboam (having murdered his family), he was certainly a spiritual descendent of Jeroboam.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 15 (Chapter Introduction)

Overview

1Ki 15:1, Abijam’s wicked reign; 1Ki 15:7, Asa succeeds him; 1Ki 15:9, Asa’s good reign; 1Ki 15:16, The war between Baasha and him causes him to make a league with Bed-hadad; 1Ki 15:23, Jehoshaphat succeeds Asa; 1Ki 15:25, Nadab’s wicked reign; 1Ki 15:27, Baasha conspiring against him, executes Ahijah’s prophecy; 1Ki 15:31, Nadab’s acts and death; 1Ki 15:33, Baasha’s wicked reign.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 15 (Chapter Introduction)

KINGS CHAPTER 15

Abijam followeth his father’ s sins; God however keepeth promise: he dieth, and Asa his son succeedeth him, 1Ki 15:1-8 . His good reign, 1Ki 15:9-15 . Baasha wareth against him: he maketh a league with Ben-hadad, 1Ki 15:16-22 . He dieth, and Jehoshaphat succeedeth him, 1Ki 15:23,24 . Nadab’ s wicked reign: Baasha slayeth him; destroyeth his father’ s house, and succeeds him: his wicked reign, 1Ki 15:25-34 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 15 (Chapter Introduction)

(1Ki 15:1-8) Wicked reign of Abijam, king of Judah.

(v. 9-24) Good reign of Asa, king of Judah.

(1Ki 15:25-34) The evil reigns of Nadab and Baasha in Israel.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 15 (Chapter Introduction)

In this chapter we have an abstract of the history, I. Of two of the kings of Judah, Abijam, the days of whose reign were few and evil (1Ki 15:1-8), and Asa, who reigned well and long (v. 9-24). II. Of two of the kings of Israel, Nadab the son of Jeroboam, and Baasha the destroyer of Jeroboam's house (1Ki 15:25-34).

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 15 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 15

In this chapter we have a short history of the reign of Abijam, 1Ki 15:1 and of Asa, 1Ki 14:9, both kings of Judah; and of the reigns of Nadab the son of Jeroboam, and of Baasha, who destroyed his family, both kings of Israel, 1Ki 15:25.