1 Kings 15:24
And Asa slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoshaphat his son reigned in his stead.
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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.Asa prepared his own sepulchre in his lifetime, as has been so often done by Oriental kings; and his funeral was conducted with great magnificence 2 Chronicles 16:14. 23. in the time of his old age he was diseased in his feet—(See on [316]2Ch 16:12, where an additional proof is given of his religious degeneracy.) No text from Poole on this verse. And Asa slept with his fathers, and was buried with his fathers in the city of David his father,.... In a sepulchre there he himself had made, and in great pomp and solemnity, being laid on a bed filled with sweet odours and spices, prepared according to art, and which were burned for him, 2 Chronicles 16:14,

and Jehoshaphat his son reigned in his stead; a very pious and worthy prince.

And Asa slept with his fathers, and was buried with his fathers in the city of David his {i} father: and Jehoshaphat his son reigned in his stead.

(i) His great-grandfather.

24. and was buried with his fathers] There is much more detail concerning the burial in 2 Chronicles 16:14, ‘They buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries’ art, and they made a very great burning for him.’ At the funerals of the great it was the custom to burn beds and clothes, spices and other things (see Jeremiah 24:5). In T. B. Abodah Zarah 11 a it is said: ‘when Rabban Gamaliel the elder died, Onkelos the proselyte burned in his honour the worth of 70 minæ of Tyrian money.’Verse 24. - And Asa slept with his fathers, and was buried with his fathers ["in his own sepulchre which he had made for himself" (2 Chronicles 16:14, which also notices "the bed filled with sweet odours," in which he was laid and the "very great burning" made for him)] in the city of David his father: and Jehoshaphat his son reigned in his stead.

CHAPTER 15:25-16:28. THE REIGNS OF NADAB, BAASHA, ELAH, ZIMRI, AND OMRI, KINGS OF ISRAEL. - After bringing up the history of the kings of Judah, which has engaged his pen since 1 Kings 14:21, to the date of the death of Asa, our author goes back some forty years to record the contemporary history of the kingdom of Israel, with which the rest of this book, the last thirteen verses alone excepted, is occupied. On the other hand, none of these reigns are even noticed by the chronicler, who only refers to the history of Israel, so far as it is inextricably connected with the object of his work; in other words, so far as is necessary to explain or illustrate the reigns of the kings of Judah. In order to avert the danger with which his kingdom was threatened, Asa endeavoured to induce the Syrian king, Benhadad of Damascus, to break the treaty which he had concluded with Baasha and to become his ally, by sending him such treasures as were left in the temple and palace.

(Note: Asa had sought help from the Lord and obtained it, when the powerful army of the Cushites invaded the land; but when an invasion of the Israelites took place, he sought help from the Syrians. This alteration in his conduct may probably be explained in part from the fact, that notwithstanding the victory, his army had been considerably weakened by the battle which he fought with the Cushites (2 Chronicles 14:9), although this by no means justified his want of confidence in the power of the Lord, and still less his harsh and unjust treatment of the prophet Hanani, whom he caused to be put in the house of the stocks on account of his condemnation of the confidence which he placed in the Syrians instead of Jehovah (2 Chronicles 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 (1 Kings 14:26); and therefore what Asa had replaced in the temple treasury (1 Kings 15:15), and had collected together for his palace, was only a remnant in comparison with the former state of these treasures. The name בּן־הדד, i.e., son of Hadad, the sun-god (according to Macrobius, i. 23; cf., Movers, Phniz. i. p. 196), was borne by three kings of Damascus: the one here named, his son in the time of Ahab (1 Kings 20:1, 1 Kings 20:34), and the son of Hazael (2 Kings 13:24). The first was a son of Tabrimmon and grandson of Hezyon. According to 1 Kings 15:19, his father Tabrimmon (good is Rimmon; see at 2 Kings 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 1 Kings 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 1 Kings 11:23.

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