Verse 1. - Now in the eighteenth year of king Jeroboam, the son of Nebat, reigned Abijam [see note on 1 Kings 14:31. It is implied in 2 Chronicles 11:20-22 that he was not the firstborn among Rehoboam's twenty-eight sons, but the eldest son of the favourite wife. As he left behind him thirty-eight children (2 Chronicles 13:21) at his decease, some three years later, he must have been of considerable age at his accession. This consideration rather favours the idea that Rehoboam was "forty and one years old when he began to reign" (2 Chronicles 12:13)] over Judah.

Verse 2. - Three years [The Alex. LXX. says δεκὰεξ, sixteen. The" three years" are not to be interpreted strictly. As he ascended the throne in the eighteenth and died in the twentieth year of Jeroboam's reign, he cannot have completed three years. But it does not follow that "he cannot have reigned much more than two years" (Rawlinson, and similarly Keil). He may have reigned all but three] reigned he in Jerusalem. And his mother's name was Maachah [in 2 Chronicles 13:2 called Michaiah, Heb. Michajahu. That the same person is meant is proved as well by the context as by 2 Chronicles 11:21, where the name is given as here. Keil (cf. Dict. Bib. 2:162) ascribes the discrepancy to an error of the copyist; but the names are so unlike in the original as to discountenance this assumption. I venture to suggest that Michajahu was the significant form - the word means "Who is like Jehovah?" - which the name Maachah, "oppression," borne by the Geshurite princess who married David (2 Samuel 3:3) assumed when she joined the Lord's people, and embraced, as no doubt she would do, the religion of Jehovah. Such a change would be quite in accordance with the genius and traditions of the Semitic races (Genesis 17:5, 15; Genesis 30. passim; 32:28; 41:45; Exodus 6:3, etc. Cf. 2 Kings 23:34; 2 Kings 24:17; Hosea 1:4, 6), and there may well have been special reasons in this case, apart from the piety of David, why it should be made. For the name Maachah appears to have been taken Iron the town and district of that name near Geshur - a part of Syria was called Syria Maachah (1 Chronicles 19:6; cf. 2 Samuel 10:6-8). In 2 Samuel 20:14, 15 we read of a district of Beth Maachah - and it not improbably witnessed to unhappy memories. How natural it would be that David's bride should take a name of better omen and of a religious import, and how natural that the grand-daughter who bore her name should be called by that name in both its forms. Since writing the above, I find that a somewhat similar idea has occurred long since to others. Both Kimchi and Jarchi hold that she had two names. It is supposed by some that she assumed the name Michaiah, as more dignified, on becoming queen. Wordsworth thinks that Michaiah was her real name, and that it was degraded into Maachah when she was deposed for idolatry. This latter view dovetails with the one suggested above. It would be quite in accordance with Jewish usages and habits of thought that the name which had been changed into Michaiah when the grandmother became a proselyte, should be changed back into Maachah when this princess apostatized], the daughter [rather, grand-daughter. בַּת includes all female descendants, as אֵם (see ver. 10) all anxestresses] of Abishalom. We can hardly doubt that Absalom, the son of David, is meant here. We have

(1) the express statement of 2 Chronicles 11:21, "Rehoboam loved Maachah, the daughter of Absalom," etc.

(2) The fact that two of Rehoboam's other wives were of the family of David, which shows that it was part of his policy to marry the daughters of that house.

(3) The mother of Absalom was named Maachah (2 Samuel 3:3).

(4) The name is so uncommon - in fact, it is ἅπαξ λεγ - that another person can hardly be intended. Moreover the variation in spelling is extremely slight. It has been held, however, that a different person is designated by the name, principally because Absalom had but one daughter whose name was Tamar (2 Samuel 14:27), whereas Abijah's mother is said to have been the daughter of Uriel of Gibeah (2 Chronicles 13:2). But this difficulty admits of an easy solution. Tamar was doubtless married to Uriel, and Maachah was the fruit of this marriage. And with this explanation agrees the account of Josephus (Ant. 8:10,1).

Verse 3. - And he walked in all the sins of his father, which he had done before him [sins, i.e., from the theocratic standpoint. See 1 Kings 14:22, 25. It does not appear that either Abijah or Rehoboam was a vicious man, and from his pious language on Mount Zemaraim (2 Chronicles 13:10-12) we should certainly have thought that Abijah was a god-fearing prince. But ver. 13 proves that he had sanctioned idolatry, and this was no doubt his principal sin, as the next words explain]: and his heart was not perfect with the Lord and his God, as the heart of David his father [the words used of Solomon. 1 Kings 2:4].

Verse 4. - Nevertheless [נרךדנוס ,דךס ,תעב כִּי, Gesen. 393] for David's sake did the Lord his God give him a lamp [Better than margin, candle. The word is "always used figuratively of progeny." See note on ch. 2:26; and of 2 Samuel 21:17; Job 18:5, 6; Psalm 132:17] in Jerusalem, to set up his son after him, and to establish Jerusalem [But for David's piety, that is to say, his family would have been dethroned, if not destroyed, as was that of Jeroboam (1 Kings 14:10), of Baasha (1 Kings 16:2), of Ahab (2 Kings 10:11), etc. Abijah was the third prince of that line who had permitted idolatrous worship, so that that dynasty had richly deserved to forfeit its position. The stability of the family of David on the throne for nearly 400 years, amid all the changes and chances of that period, and whilst in Israel there were "nine changes of dynasty within 250 years" is, as Rawlinson remarks, very "difficult to account for on mere grounds of human reason"]:

Verse 5. Because [אֲֶשר, here causative for יַעַן אי. Comp. quod] David did that which was right in the eyes of the Lord, and turned not aside from anything that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. [2 Samuel 2:4. But this last clause is not found in the LXX., and such a statement was more likely to be inserted by transcribers, having first appeared in the margin as a gloss, than to be omitted, had it ever formed part of the text. And in support of this view it may be alleged that

(1) the matter of Uriah was by no means David's only sin, and

(2) it is not the manner of our writer thus to qualify his words. See next verse.]

Verse 6. - And there was war between Rehoboam and Jeroboam all the days of his life. [Practically identical with 1 Kings 14:30, where see note. Thenius thinks the insertion of the words were due to the carelessness of some copyist, and Bahr admits that our present text is possibly not the original one. For Rehoboam, some MSS., with the Syriac and Arabic, read Abijah, but this is clearly an emendation, which in turn begets another repetition (ver. 7), and there is really no need either to alter or suspect the text. Such repetitions are quite in accordance with Eastern usage, and Rehoboam here stands for the house of Rehoboam, or the cause and kingdom which Rehoboam represented. The object of mentioning his name can hardly be "to remind the reader that Abijam inherited this war from his father" (Rawlinson), for it was only on Rehoboam's death that the slumbering hostility blazed out into actual war. That there was warfare between Abi-jam and Jeroboam we know not only from ver. 7, but from 2 Chronicles 13:3-20 also.

Verse 7. - Now the rest of the acts of Abijam and all that he did, are they not written in the book of the chronicles [see note on 1 Kings 14:29. The marginal reference to 2 Chronicles 13. misleads the casual reader] of the kings of Judah? And there was war [not only hostility, but open war (Vulgate, praelium), hence the repetition] between Abijam and Jeroboam.

Verse 8. - And Abijam slept with his fathers; and they buried him in the city of David [This fact alone should negative Lightfoot's theory as to his name; see note on 1 Kings 14:31]: and Ass his son reigned in his stead. The Reign of Asa.

Verse 9. - And in the twentieth year of Jeroboam king of Israel reigned Ass [Gesen. interprets the name to mean "physician"] over Judah. [This reign is related at much greater length in 2 Chronicles 14. - 16. We are there told of the Ethiopian invasion, of the prophecies of Azariah and Hanani, of the league with Syria, etc.]

Verse 10. - And forty and one years reigned he in Jerusalem [Corn. a Lapide points out that Ass saw eight kings of Israel on the throne, Jeroboam, Nadab, Baasha, Elah, Zimri, Tibni, Omri, and Ahab]. And his mother's [or grandmother's, as margin] name was Maachah, the daughter of Abishalom. [The same words as in ver. 2, and the reference can hardly be to a different person. Bahr indeed questions whether אֵם can here stand for grandmother,

(1) because in every other case it designates the king's mother,

(2) Because the mother of the king, and not the grandmother, enjoyed the dignity and position of Gebirah (ver. 13; 2 Chronicles 15:16). Some would read for Abishalom, Uriel of Gibeah; others, strengthened by the Michaiah of 2 Chronicles 13:2, think the historian mistaken in mentioning the name of Abijam's mother (ver. 2; 2 Chronicles 11:21) as Maachah. The difficulty by no means admits of a ready solution, but perhaps the best explanation is that the grandmother, Maachah, Rehoboam's favourite wife, retained her position, possibly by force of character, or because Asa's mother was dead. It is not certain, however, that if the latter had lived she would have displaced Maashah, of whose influence and imperious temper we have several indications; e.g., in the appointment of her son, though not the firstborn, to succeed his father, and in her open maintenance of idol worship, and above all in the fact that she was publicly deposed by Asa.

Verse 11. - And Ass did that which was right in the eyes of the Lord, as did David his father. ["It is a wonder how Ass should be good, of the seed of Abijam, of the son of Maachah" (Hall).]

Verse 12. - And he took away the Sodomites [see on 1 Kings 14:24, and Romans 1:23-27. It appears from 1 Kings 22:46 that this abomination was not wholly suppressed] out of the land, and removed all the idols [גִּלֻּלִים from גָּלַל volvit A term of contempt (see Deuteronomy 29:17, where it is coupled with "abominations; "Ezekiel 23:37); but whether the word is to be interpreted by גֵּלֶל a ball of dung, in which case these idols (Dei stereorei) would have a designation like Beelzebul ("the lord of dung"), or with גַּל a heap of stones (Genesis 31:46, 48), Dei lapidei, is uncertain. Keil would translate logs, Gesenius trunks, stocks, which from being rolled might well bear this name] that his fathers had made.

Verse 13. - And also Maachah his mother, oven her he removed from being queen [Rather, queen-mother. Gebiruh, as already pointed out on ch. 2:19, answers to the Sultana Valide. The Vulgate reads, Ne esset princeps in sacris Priapi. Wordsworth reminds us of the position which the queen-mother Atossa holds in the Persae (vers. 159-850). A queen consort is hardly possible in a polygamous household; see Kitto, 4:177] because [Heb. which, as in ver. 5] she had made all idol [מִפְלֶצֶת from פָלַץ terruit, signifies an object of fear, formido - not pudendum, a thing of shame, as the Rabbis and others have held, i.e., a phallic image (simulacrum obscoenum, Jerome), but horrendum. The devout Jew could not but regard such objects with horror] in a grove [Heb. for (i.e., to serve as) an Asherah. See note on 1 Kings 14:15, 23. Asherah is not the name of the goddess ( = Astarte), as Wordsworth thinks, but of the image], and Asa destroyed [Marg. cut off, Heb. simply cut, which here must mean cut down. The image was, no doubt, planted erect in the ground] her idol [horror, as above], and burnt it [this shows that it was made of wood] by the brook Kidron. [Cf. Exodus 32:20. Here, as in 1 Kings 17:3 (where see note), our translators have been unable to adhere strictly to the original "in the brook," etc., from not knowing that נַחַל, which primarily means "brook," also means" watercourse," wady. It is probable that the brook was at this time flowing, and that the ashes of the wooden Asherah were cast into it; but the burning also took place in the Wady, or valley. We read of another similar burning in 2 Kings 23:4, 6; but in this case the ashes were either carried to Bethel or cast upon the graves, to defile them. It is a fair inference that on this latter occasion the Kedron was dry. The valley, "the fields of the Kedron" (ver. 4 l.c.), is conveniently placed for such a purpose.]

Verse 14. - But the high places [evidently such as are referred to in ch. 3, i.e., unauthorized shrines of Jehovah; cf. 2 Kings 14:4] were not taken away [lit., departed not. Yet we read in 2 Chronicles 45:3, that Asa "took away the high places (cf. ver. 5). But it is clear, even from 2 Chronicles 15:17, that all of them were not re moved, and the discrepancy arises from the well-known Eastern idiom of putting the whole for the part, of which we have in stances in Genesis 7:19; Exodus 9:25, etc. Cf. ver. 32; 2 Kings 9:35, and see below. Asa probably aimed at removing all, and he may have removed all out of the cities (2 Chronicles 14:5), but some remained in the country districts or in remote places. Or he may have swept them away for a short time, and they may have been stealthily and gradually reintroduced. It may be interesting to remark here that down to the present day the cultus of the high places exists - under a modified form, it is true - in Palestine. Every traveller will remember the Mukama which crown almost every hill. The religion of the Fellahin, though nominally Mohammedan, is really, like that of China, a worship of the dead. "In almost every village of the country a small building, surmounted by a whitewashed dome, is observable, being the sacred chapel of the place; it is variously called Kubbeh, "dome," Mazor, "shrine," or Mukam, "station," the latter being a Hebrew word, used in the Bible for the places of the Canaanites (Deuteronomy 2:2)... Just as in the time of Moses, so now the position chosen for the Mukam is generally conspicuous This Mukam represents the real religion of the peasant" (Conder, pp. 304 sqq.)]: nevertheless Asa's heart was perfect with the Lord all his days. [We have here a notable instance of the Oriental exaggeration just referred to. For the very same expression is used by the chronicler (2 Chronicles 15:17), who in the next chapter (2 Chronic;es 16:7-12) tells us of Asa's unfaithfulness in his old age.]

Verse 15. - And he brought in the things which his gather had dedicated [Heb. the holy things of his father. These were probably the spoils Abijah had taken in his war with Jeroboam (2 Chronicles 13:18)], and the things which himself had dedicated [These were probably the spoils of the Ethiopians (2 Chronicles 14:15; cf. 15:11)], into [the Hebrew omits this word. Keil says that "house" is an accusative governed by "brought"], the house of the Lord, silver and gold, and vessels.

Verse 16. - And there was war between Asa and Baasha king of Israel all their days [This statement must be compared with 2 Chronicles 14:1, 6, from which we gather that during the first ten years of Asa's reign there cannot have been war, properly so called, between them. Indeed, it would seem from 2 Chronicles 15:19; 2 Chronicles 16:1, that it was not until the 36th year of Asa's reign that it first broke out. But these numbers have clearly not escaped corruption (see note there), as at the date last mentioned Baasha must have been dead (cf. ver. 33 below). It is probable that war is to be taken here, as elsewhere (1 Kings 14:30), in the sense of hostility, and in any case we have here another instance of the hyperbolical habit of the Eastern mind.]

Verse 17. - And Baasha, king of Israel, went up against Judah [This statement probably refers to the reconquest of the three cities which Abijah had taken from Jeroboam (2 Chronicles 13:19), as Ramah could hardly have been rebuilt whilst Bethel remained in the hands of Judah], and built Ramah [Heb. the Ramah, i.e., "the elevation," or "high place." Now er Ram ( = the height), in Benjamin (Joshua 18:25; Judges 19:18, 14), five miles distant from Jerusalem, near the frontier of the two territories, and also then, as now, on the great north road. It was the key, consequently, to both kingdoms. Hence the struggles to possess it, vers, 21, 22; 2 Chronicles 16:1, etc.], that he might not suffer any to go out [Heb. not to give any going out, etc.] or come in to Asa, king of Judah. [The object of Baasha in fortifying this place is evident. It was not merely to have an advanced post as a menace to Jerusalem (Rawlinson), but primarily, by its command of the high road, to prevent his subjects from falling away to the kingdom of Judah, or even from going up to Jerusalem to worship; in fact, to isolate Judah and to blockade its capital. That there was a great defection to Ass at this time we know from 2 Chronicles 15:9. This was an exodus which Baasha felt must be checked. Blunt ("Coincidences," pp. 176-8) has happily shown from 2 Chronicles 16:6, etc., how the primary object must have been to "stop the alarming drainage of all that was virtuous out of their borders." Rawlinson sees in the fortification of this place "the first step towards a conquest of the southern kingdom." But as to this the text is silent, or rather it assigns an entirely different reason.]

Verse 18. - Then Asa took all the silver and the gold that were left [LXX. τὸ σὑρεθὲν, which Rawlinson thinks points to a corruption of our text. He says, "The Jewish treasuries should now have been tolerably full," because

(1) of the long peace (2 Chronicles 14:1-6), and

(2) the "very much spoil" they had taken from the Ethiopians (ib., ver. 13). Compare ver. 15 above. But the historian has in mind the depletion of the treasury by Shishak (1 Kings 14:26). It is true there was nothing "left" on that occasion, but the treasures since accumulated are referred to under this term. It may be the phrase is not strictly accurate, but the LXX. reading looks suspiciously like an emendation] in the treasures of the house of the Lord, and the treasures of the king's house, and delivered them into the hand of his servants: and king Asa sent them [cf. 2 Kings 16:8. For this act of faithlessness he was reproved by Hanani the seer (2 Chronicles 16:7): "O Asa, where was thy piety, while thou robbedst God to corrupt an infidel for the slaughter of the Israelites?" (Hall)] to Ben-hadad ["the son of the sun" (see note on 1 Kings 11:23). Three kings of Damascus at least bore this name, viz., this king, his son (1 Kings 20:1), and the son of Hazael (2 Kings . 24)], the son of Tabrimon [the name means, Good is Rimmon, as to which deity see note on 2 Kings 5:18], the son of Hezion [by some identified with Rezin (1 Kings 11:23), but on insufficient grounds] king of Syria, that dwelt at Damascus ["The centre of the Aramaean power west of the Euphrates" (Ewald)], saying,

Verse 19. - There is a league [Rawlinson would render, "Let there be a league... as there was," but the A.V. is equally good. Asa claims that a league does exist, and, in fact, has never been broken] between me and thee, and between my father and thy father [Syria would seem to have been the first of the possessions of Solomon to regain its independence (1 Kings 11:24). Its friendship would naturally be sought by Judah, as a counterpoise, perhaps, to the alliance between Israel and Egypt (Ewald)]: behold, I have sent unto thee a present [elsewhere a bribe. Psalm 15:5; Psalm 26:10; 1 Samuel 8:3] of silver and gold; come and break [Heb. come, break now, עַל cohortative] thy league with Baasha king of Israel, that he may depart from me. [Heb. go up from upon me.]

Verse 20. - So [Heb. and] Ben-hadad hearkened unto king Asa, and sent the captains [or princes; same word as in 1 Kings 22:31; cf. 20:24] of the hosts which he had against the cities of Israel, and smote Ijon [now represented by Tell Dibbin, a mound near the north end of the Merj 'Ayun (which probably preserves the name), a "meadow of fountains," a few miles northwest of Daniel This hill would offer a commanding site for a stronghold, and traces are found there of a large and ancient city (Robinson, 3 p. 375; Dict. Bib., 1. p. 863], and Dan, [near the northern extremity of Palestine (1 Kings 4:25; 1 Samuel 3:20, etc.) Now certainly identified with Tell el Kadi the "hill of the Judge" (which preserves the meaning of the name), near the main source of the Jordan. The Tell, apparently an extinct crater, is covered with ruins. Stanley, S. and P., p. 395-6. Thomson, "Land and Book," 1. p. 320. Van de Velde, if. p. 420. The situation is described as superb, and the country as extremely fertile. This is the last mention of the place in Scripture. Retribution has soon fallen on one of the centres of Jeroboam's schism], and Abel-beth-maachah [now known as Abil el Kamh (Robinson, 3. p. 372; but see Stanley, S. and P., p. 390, note 6; Thomson, 1. p. 324. Rawlinson argues from 2 Samuel 20:14 that there were originally two towns, but ver. 15 leads us to question the present text of ver. 14. Ver. 19 shows it to have been a place of considerable importance. In 2 Chronicles 16:4. it is called Abel Maim, "the meadow of the waters," not only, it is probable, because of the lake, but of the huge marsh, the Ard el Huleh, which drains into it (see Stanley, l.c.) All these towns are in the neighbourhood of Lake Huleh (Merom), and all being in the extreme north, bore the brunt of the invasion. The name Maachah is to be noticed in connection with ver. 2], and all Cinneroth [in Numbers 34:11; Deuteronomy 3:17, Cinnereth; in the New Testament, Gennesaret." "The expression 'all Cinneroth' is unusual, and may be compared with 'all Bithron,' probably like this, a district and not a town" (Grove, Dict. Bib., 1. p. 330). It is the district on the western shore of the lake of Galilee, north of Tiberias, which gave its name to the adjoining sheet of water. A city Chinnereth, perhaps the capital of the district is mentioned Joshua 19:35], with [עַל not uncommonly has this meaning. Cf. Genesis 32:12 (Hebr.) [Genesis 32:11], "the mother with the children;" Exodus 35:22, "men with women."] all the land of Naphtali [Not only were the fortresses of Naphtali just mentioned smitten by the Syrians, but they laid waste all the surrounding district.]

Verse 21. - And it came to pasta, when Baaaha heard thereof, that he left off building of Ramah [He could not prosecute it when he had enemies on every side. He at once assumes the defensive], and dwelt in Tirzah. [Ch. 14:17. He retired to his capital It is not implied that he had entertained the idea of dwelling at Ramah.]

Verse 22. - Then king Asa made a proclamation [Heb. made all to hear] throughout all Judah; none was exempted [Heb. none free], and they took away [Heb. took up] the stones of Ramah, and the timber thereof, wherewith Baasha [It is noticeable that it is generally "king Asa," but never "king Baasha"] had bullded; and king Asa built with them Geba of Benjamin [Sometimes "the Geba," i.e., height; in Joshua 18:24, Gaba; now Jeba, only 45' northeast of Ramah. This was the northern limit of the southern kingdom (2 Kings 23:8). It occupied a striking position, standing on a rocky knoll on the south side of the great gorge of Michmash (now known as the Wady Suweinit), a "great crack or fissure in the country, with vertical precipices some 800 feet high" (Conder, p. 254; cf. Dict. Bib., 1. p. 658 and Porter, 1. p. 214). As Geba would command the pass, it is easy to understand why Asa fortified it, the more so as this defile "appears to have been more than once the meeting place between the Jews and their enemies" (Conder)], and Mizpah. [Heb. the Mizpah, i.e., watch tower (Genesis 31:49). The name points to an eminence, but it is remarkable that while so many sites of minor importance have been recovered, this old gathering place of the tribes (Judges 21:1; 1 Samuel 7:5; 1 Samuel 10:17-25), and the seat of Gedaliah's government (Jeremiah 40:6), cannot be identified with certainty. It has been conjectured that it is now represented by the commanding eminence of Nebi Samwil (Robinson, 2 p. 328; Van de Velde, 2 p. 53),but Stanley (S. and P., 2. p. 213-4) and Grove (Dict. Bib., 2 p. 389) argue in favour of Seopus, and "the survey has done little to throw light on this question" (see Conder, pp. 257-9). It is to be hoped that the "pit," or well, which Asa made (Jeremiah 41:9), probably "to provide Mizpah with a plentiful supply of water in ease of a siege" (Ewald), may yet be brought to light.

Verse 23. - And the rest of all the acts of Asa, and all his might [see 2 Chronicles 14, 15.], and all that he did, and the cities which he built [during the peace in the earlier part of his reign (2 Chronicles 14:5, 6)], are they not written in the book of the chronicles of the kings of Judah? Nevertheless [Heb. only. There was one exception to his otherwise happy and prosperous reign] in the time of his old age [see notes on 1 Kings 1:1; 11:4. "Old age" means here, as them, the end of life. Asa cannot well have been more than fifty. It was in the 39th year of his reign (2 Chronicles 16:12) that this disease attacked him] he was diseased in his feet. [It is generally supposed that this disease was the gout. In the Chronicles (l.c.) he is reproached for seeking "not to the Lord but to the physicians." We must remember what the art of medicine at that day was like (see Kitto, "Daily Bib. Illus.," 4:195 sqq.), and that the Jews regarded sickness and healing as alike the immediate acts of God.

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.

Verse 25. - And Nadab [ = liberal] the son of Jeroboam began to reign [Heb. reigned] over Israel in the second year of Asa king of Judah and reigned over Israel two years. [The reigns of these five kings of Israel are related with great brevity. It was not the object of the author to chronicle secular history - for this he refers us to "the books of the days" - he is only concerned with the events of their reigns in so far as they relate to the kingdom of God.]

Verse 26. - And he did evil in the sight of the Lord, and walked in the way of his father [Jeroboam begat all his sons, save one, "in his own likeness"], and in his sin wherewith he made Israel to sin. [I.e., not the rebellion, but the schism (1 Kings 12:30; 1 Kings 14:16; cf. vers. 30, 34; 16:2, 13, 19, etc.; see Homiletics, p. 274). All the successors of Jeroboam it is clear, either thought themselves compelled, by the exigencies of their position, to adhere to his ecclesiastical policy, or found themselves more and more entangled in its toils.]

Verse 27. - And Baasha the son of Ahijah [not the prophet of that name (ch. 14:2), who was an Ephraimite, whereas this Ahijah was], of the house of Issachar [This fact is perhaps mentioned to distinguish the father of Baasha from the prophet. Or it may owe its insertion to the insignificance of this tribe (Genesis 49:14, 15) up to this date. This change of dynasty, unlike the last, was in no way connected with tribal jealousies. Baasha owed his elevation to his own abilities or to his unscrupulous daring], conspired [The word implies associates. There was a plot formed fur Nadab's assassination] against him: and Baasha smote him at Gibbethon [ = eminence. In the tribe of Dan (Joshua 19:44) and a Levitical city: one of the four assigned to the Levites in the territory of that tribe (ib., 21:23). It has not been identified. Evidently it was on the border of Philistia. Some would connect it with the modern Mejdel, a little to the north of Ascalon. The reader will observe how large a number of the names of towns indicate their elevation. The cities of those days were set on a hill. It was dangerous to build in the plain], which belonged to the Philistines [Blunt suggests ("Coincidences," p. 181) that it was because the place had been deserted by the Levites, in the general exodus to Judah, that the Philistines availed themselves of the opportunity to seize and fortify it. But the divided and consequently weakened state of the kingdom would of itself have encouraged them to throw off the yoke of Israel (Ewald)]; for Nadab and all Israel laid siege to Gibbethon.

Verse 28. - Even in the third year of Asa [We have here (as in 1 Kings 16:8, 23) a conspicuous instance of the Hebrew habit of counting parts of years as entire years. It is obvious that if Nadab succeeded to the throne in the second (ver. 25) and died in the third year of Asa, he cannot have reigned two full years] king of Judah did Baasha slay him [As the assassination took place during the siege, it is extremely probable that Baasha, like Omri, was the captain of the host], and reigned in his stead. [Probably Nadab had showed himself quite unequal to the task of governing, of which reading the army was in that age a principal function (1 Samuel 8:20). It is just possible that in the occupation of Gibbethon by Philistines we have a proof of his feebleness and incapacity. Anyhow, when the strong hand of Jeroboam is removed, the fruits of the rebellion at once begin to appear. The contempt and defiance which Jeroboam had showed towards constituted authority are now manifested towards his successor. Baasha only takes a leaf out of Jeroboam's book (1 Kings 11:26).]

Verse 29. - And it cams to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed [Same expression in Joshua 11:14; cf. Deuteronomy 20:16. Males and females alike were destroyed; see 1 Kings 14:11], until he had destroyed him according unto the saying of the Lord, which he spake by his servant AhiJah the Shilonite [1 Kings 14:10. It is not implied that it was because of this prophecy that Baasha exterminated the house of Jeroboam. It is probable that, so far from setting himself to fulfil it, he knew nothing about it, and, as he thought, merely took effectual measures for his own security. His seat could never be safe, so long as one of Jeroboam's house survived. Grotius aptly cites, with reference to these wholesale murders, the saying, ο{ς πατέρα κτείνας υἱοὺς κατέλιπε]:

Verse 30. - Because of the sins of Jeroboam which he sinned, and which he made Israel to sin, by his provocation wherewith he provoked the Lord God of Israel to anger. [Cf. 1 Kings 16:2, 7, 13, 26. etc.]

Verse 31. - 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?

Verse 32. - And there was war between Asa and Baasha king of Israel all their days. [Verbatim as ver. 16, where see note. Several commentators suggest that this latter statement was copied from the chronicles of Israel, and that of ver. 16 from those of Judah. It is held by others, however, that for Baasha we should here read Nadab, and in favour of this view is the fact that the reign of Nadab is still under consideration, the history of Baasha only beginning with the following verse.]

Verse 33. - In the third year of Asa king of Judah began Baasha the son of Ahijah to reign [Practically a repetition of ver. 28. These iterations are thoroughly in accord with Eastern usage (cf. vers. 26, 30, 34; 1 Kings 16:1, 7, etc.)] over all Israel in Tirzah, twenty and four years.

Verse 34. - And he did evil in the sight of the Lord, and he walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin.