For David had done what was right in the eyes of the LORD and had not turned aside from anything the LORD commanded all the days of his life, except in the matter of Uriah the Hittite. Sermons
I. IT WAS DETERMINED BY THE WILL OF THE REIGNING KING. 1. The principle of primogeniture was not considered. (1) Else Abijam could not have ascended the throne: for he had elder brothers, sons of Mahalath and Abihail, and we know not how many besides (see 2 Chronicles 11:18-21). (2) These were deliberately set aside by the choice of the king. The reason given for that choice is arbitrary. Rehoboam "loved Maachah, the daughter of Absalom, above all his wives," and therefore he "made Abijah, the son of Maachah, the chief ruler among his brethren: for he thought to make him king" (2 Chronicles 11:22, 23). (3) For this he had precedent. We have no proof that Rehoboam was not the only son of Solomon; but Solomon was a younger son of David (see 2 Samuel 3:2-5; 2 Samuel 13:13, 14), and was preferred before his elder brethren upon the designation of his father (see 2 Chronicles 1:13, 32-35). 2. Abijam represented Rehoboam by walking in his sins. (1) He recognized the God of Israel. This he did formally in his address to Jeroboam before engaging him in battle (see 2 Chronicles 13:4-12). So did Rehoboam recognize the God of Israel (see 2 Chronicles 12:10-12. (2) "But his heart was not perfect with the Lord his God, as the heart of David his father." David never followed idols; but Rehoboam forsook not the sins of Solomon, and Abijam forsook not the sins of Rehoboam. (3) Their mixed worship was like that of the Samaritans of later times, who "feared the Lord and served their own gods" (2 Kings 17:32). If this was not worshipping other gods "before the Lord," it was worshipping them "beside Him" (see 2 Corinthians 6:16). Yet - II. THE CHOICE OF REHOBOAM HAD THE DIVINE SANCTION (ver. 4). 1. Primogeniture, therefore, cannot plead Divine right. (1) Else would not God have set aside the choice of Rehoboam in favour of his elder son, or rather, of the representative of the elder son of David? (2) David himself was a younger son in the family of Jesse. And if we go back to earlier times, Judah, a younger son, was preferred before Reuben, in the family of Jacob. Jacob himself was chosen to the prejudice of Esau, and Isaac before him to the prejudice of Ishmael. (3) God had His own reasons for confirming the election of Rehoboam, which, however, were different from those which moved the king. 3. God had respect to His servant David. (1) "Because David did that which was right in the eyes of the Lord." He had no complicity with idolatry, but worshipped the one true God with pure delight. When away from the courts of the Lord he longed for them with vehement desire. What a worthy example! How it rebukes the half day worshippers of modern times! (2) He failed only "in the matter of Uriah." That was a foul blot. How sad so grand a life should have been so darkly blurred! (3) Yet "his heart was perfect with the Lord his God." For he heartily repented of that sin, and was forgiven (see 2 Samuel 12:18; Psalm 32:1-5; Psalm 51.) God giveth liberally and upbraideth not. 3. Therefore for David's sake Abijam reigned. (1) "That he might always have a lamp" - a man of his line. Abijam was a son of David by an unbroken male descent, and also by a female descent. "His mother's name was Maachah, the daughter of Abishalom." Abishalom is written "Absalom" in 2 Chronicles 11:21. Maachah was the daughter of Absalom as Abijam was the son of David, viz., as being descended from him. Her father's name was "Uriel of Gibeah," who appeared to have married a daughter of Absalom, who left no son (2 Chronicles 13:2). She bore the name of her grandmother, who was" Maacah, the daughter of Talmai, king of Geshur" (2 Samuel 3:3). (2) Christ is the true lamp of David (see Psalm 132:17). For His sake the line of David must be preserved. (3) The lamp, too, must shine in Jerusalem. "God gave him a lamp in Jerusalem, to set up a son after him, and to establish Jerusalem." The Redeemer must come to Zion, there to turn away iniquity from Jacob. So before the Romans destroyed Jerusalem, and the family of David had lost their genealogies, Jesus came and became an expiatory sacrifice for sin. - J.A.M.
Nevertheless in the time of his old age he was diseased in his feet. Few personages in Holy Scripture appear to have commenced their career with more decided promise of good, and more energetic measures against evil, than Asa, King of Judah. Asa was the third of those princes of the house of David, whom God, though for the sins of Solomon He had alienated ten tribes from their sway, permitted for His ancient servant's sake to retain a throne and a name. Asa was preserved pure amid the corruptions of his age; and his acts immediately on ascending the throne, and for a large portion of his life, showed, not merely that his heart was not perverted to idols — that is, was in this sense perfect before the Lord — but that he leaned on Him, and found Him to be his Strength and his Redeemer. When ten years are over, we find that great change has passed upon Asa. Hostilities are threatened at the hands of Baasha, King of Israel. That prince is building a fortress on his very frontier. His purpose cannot be mistaken. It is to check the growing intercourse between Asa's subjects and his own. Asa is naturally alarmed; but in his alarm he seeks not God — he seeks a human, a heathen ally. He bribes the King of Syria., with his own treasures and the treasures of the temple, to break an existing league with Baasha, and invade the north-eastern provinces of Israel. A diversion is thus effected; for Baasha is summoned from his scheme of offence by tidings that the whole of the coast of Gennesaret is being wasted by fire and sword. Asa improves his opportunity. He destroys the rising fortress, Ramah, and applies to the strengthening of two cities for himself the materials prepared by the enemy. Yes, he has repelled the danger, but he has incurred a greater danger. He has made God his enemy, for he has not trusted in Him as his friend. How strange, how very mournful, that he who for more than a quarter of a century had led men to God, should at length have himself turned from Him; that he who, by his life and reign, had preached to others, should himself be a castaway! And is it indeed so? Hanani the prophet has come to remonstrate with him; and his remonstrance, truly though severely kind, must surely move him. Alas! Asa's heart is hardened. The voice of honesty grates harshly on him; he is wroth with the prophet; he even imprisons him. And the sacred historian adds, "He oppressed some of the people at the same time"; it may be, because they reminded him of the oath which they had sworn at his bidding, and in which he had bound himself, that God should be their God. A few more years pass on, of which we read nothing, but of which we must fear much. Asa is now stretched on his sick-bed; a lingering disease is wasting him; at length, it is exceeding great. Two or three years he lies in deep agony, yet he never thinks of God; he "seeks not to the Lord, but to the physicians." Is no more said of him than this? Does no repentance for his evil deeds come upon him? No remembrance of his youthful faith, and of the way in which it was rewarded, flash upon him? Does no light illume the chamber of death? No fear of what is beyond death appal him? He had long ceased to live by faith, and he does not die in faith. To the words, "he sought not to the Lord, but to the physicians," succeeds the simple announcement, "and Asa slept with his fathers, and died in the one-and-fortieth year of his reign." He died. He died, and was buried in his own sepulchre, which he had provided for the body, however much he had neglected his soul. He was buried with great honour in the city of David. He was buried "with an empire's lamentation." But what was all this, unless we have reason to suppose that angels received his soul, and conveyed it into Abraham's bosom, there to abide till the resurrection? But what were the causes of his fall? Scripture is silent on this point; we may, however, discover two or three of them.1. He was tried, in the first place, by great success. People are inclined to think that success is no trial. They are much mistaken. Nothing is more liable to produce self-confidence, and neglect of Him who bestoweth on the wise their wisdom, and on the strong their strength. Unless a man watches himself very narrowly, pride will insinuate itself even into the midst of his thanksgivings; complacent thoughts of his own foresight underlie his recognition of God's providence; convictions of his own good desert qualify his confessions of sin. Idols had bowed at Asa's word. Profligacy had shrunk abashed from his presence. The appointments of the temple had risen to fresh splendour on his opening the doors of his treasury. The ancient renown of his people had revived under his sway. The borders of his kingdom had been extended by his policy. He had spoken, and cities long dismantled had resumed their coronal of towers. He had led out his armies, and barbarians had fled before him. Whatever he had taken in hand, the Lord had made it to prosper. This was at length too much for him. He dwelt on his wisdom, it became foolishness — on his strength, and it turned to weakness; in a word, he forgot God, who, as He had raised him up, had power to cast him down. 2. But mark a second point in which Asa was tried, and having been tried was found wanting. He was placed in the perilous position of having to guide and instruct others — to provide for their spiritual welfare — to correct whatever tendencies he discovered towards vice or towards idolatry. Now, little as we are accustomed so to view it, this is a great snare to any one. The mother, who teaches her child to pray; the father, who watches over his son's moral progress; the master, who is a strict censor of the behaviour of his servants; the Scripture reader, the district visitor, the nurse of the sick, the almoner of the poor; yea, even the minister of God who has professionally to bring before his people the means of grace and the hopes of glory, the right use of the one, and the sober entertainment of the other; these persons are all of them in danger of neglecting themselves; of placing themselves, as it were, ab extra, to the duties which they have to inculcate; of losing their interest in them as things in which they have a deep personal concernment. Such persons are tempted then in the contemplation of their works, to forget themselves, to abate their self-discipline, and, when the novelty of their employment has passed away, to fall back upon other things; it may be, to end with languor, disgust, or carelessness, if not with utter faithlessness and sin. Gradually, indeed, and very slowly, such lethargy may creep over the soul; as gradually as the fumes of the chafing-dish overpower the senses of the sleeper, or as the deathlike chill of the mountain steals over the weary traveller, and lulls him into a slumber from which there is no awakening — but like these, it is subtle, silent, fatal. It is only sure-walking that is safe-walking. To be sure we must not be secure, we must be careful; carefulness is the earnest of safety; carefulness, whose maxim is, "Let him that thinketh he standeth take heed lest he fall"; carefulness, which, in the words of our Litany, petitions the Almighty for deliverance not merely in the "time of tribulation," but in the "time of wealth." (J. A. Heasey, D. C. L). People Abel, Abijah, Abijam, Abishalom, Ahijah, Aram, Asa, Baasha, Ben, Benhadad, Ben-hadad, Benjamin, Dan, David, Hadad, Hezion, Issachar, Jehoshaphat, Jeroboam, Maacah, Maachah, Nadab, Naphtali, Nebat, Rehoboam, Rezon, Sodomites, Tabrimon, Tirzah, Uriah, UrijahPlaces Abel-beth-maacah, Chinneroth, Damascus, Dan, Geba, Gibbethon, Ijon, Jerusalem, Kidron, Mizpah, Ramah, Syria, TirzahTopics Anything, Aside, Case, Commanded, Commands, David, Didn't, Except, Failed, Hittite, Lord's, Matter, Orders, Question, Save, Sight, Turn, Uriah, Uri'ah, UrijahOutline 1. Abijam's wicked reign7. Asa succeeds him 9. Asa's good reign 16. The war between Baasha and him causes him to make a league with Ben-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 Dictionary of Bible Themes 1 Kings 15:5 5149 eyes Library David's Sin in the Matter of Uriah. "And David said unto Nathan, 'I have sinned against the Lord.' And Nathan said unto David, 'The lord also hath put away thy sin; then shalt not die.'" The sin here referred to is that of David in the matter of Uriah. A strange and sad event--taken in all its circumstances and connections, it is without a parallel. But the circumstance most to be lamented, is that mentioned by the prophet, in the close of his message--"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme." … Andrew Lee et al—Sermons on Various Important Subjects Asa Whether Christ is the Head of the Church? Whether it is Proper to Christ to be Head of the Church? Whether Obedience is the Greatest of the virtues? Whether Christ Died Out of Obedience? Whether Disobedience is the Most Grievous of Sins? Whether Predestination Can be Furthered by the Prayers of the Saints? Whether it is Lawful for Clerics to Kill Evil-Doers? Whether it is Becoming to Pray? Asa's Reformation, and Consequent Peace and victory Whether Vengeance Should be Taken on those who have Sinned Involuntarily? Redemption for Man Lost to be Sought in Christ. Question Lxxxiii of Prayer Kings Links 1 Kings 15:5 NIV1 Kings 15:5 NLT 1 Kings 15:5 ESV 1 Kings 15:5 NASB 1 Kings 15:5 KJV 1 Kings 15:5 Bible Apps 1 Kings 15:5 Parallel 1 Kings 15:5 Biblia Paralela 1 Kings 15:5 Chinese Bible 1 Kings 15:5 French Bible 1 Kings 15:5 German Bible 1 Kings 15:5 Commentaries Bible Hub |
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