For

the Chronicler elsewhere endeavors to acquit the of idolatry, of restoring the lost unity, and of thus Judali-state from idol-worship, as much as possi- giving full sway to the theocratic fundamental ble." De Wette, Thenius, and others hold similar law through which Judah had become great and views. But against this we remark, that the pre- strong, and so making the kingdom firm, both in supposition that Rehoboam was addicted to idol- its internal and external relations. Besides this, atry, and that Abijam followed in his ways, is the number of those who, from true affection to erroneous, and Winer contradicts himself, for (in the divine law, emigrated from all the other tribes the work already cited, II. s. 312, note) he himself to Judah, increased (2 Chron. xv. 9), and all these declares, that the older (i. e., our) narative says abhorred the idol-worship which still existed in nothing of the personal participation of Rehoboam juxtaposition with that of Jehovah. Besides, with the untheocratic worship, rather, see ver. some powerful and influential prophets were not 28." Now we have already proved above wanting, who exhorted the king and the people that Chron. does not accuse him of it. Ewald to be faithful to Jehovah, and not to forsake the therefore justly says (Gesch. Isr. III. s. 460 sq.): God of Israel, who had always helped His people "Rehoboam indeed permitted or encouraged the (2 Chron. xv. 1 sq.; xvi. 7 sq.). These circumexercise of foreign forms of worship, from his stances may have convinced Asa that nothing own predilections," and in this respect Abijam could secure stability and permanence for his walked completely in Rehoboam's footsteps; he kingdom but the return to the fundamental law shared his father's religious views and princi- and firm adherence to the same; and the great ples." It is no contradiction when in Chron. he victory which the Lord had given him over Zerah is represented as a worshipper of Jehovah, for the Ethiopian must have tended not a little to this he really was. The words he uttered before strengthen him in that conviction (2 Chron. xiv. 7 the beginning of hostilities to the opposite host sq.). From Asa's subsequent conduct, it seems of "all Israel" were not merely edifying and very uncertain whether his strict proceedings "exceedingly pious expressions" (Thenius), they against the idol-worship were really the result of quite correspond with the political and theocratic genuine conversion to Jehovah and of true piety, stand-point which Abijam took as king of Judah. as might appear from his prayer (2 Chron. xiv. 10); He reproaches the ten tribes with their revolt political motives, if not principally, no doubt parfrom the house of David, and at the same time tially, influenced him. The Chron., which has been with all that Jeroboam had done, out of his own accused of giving a too partial and favorable view mind, against the divine fundamental law, given of Asa's character, lays especial stress on some to the whole people. The evident purpose of the facts which do not seem to show a true converentire discourse was to win over Israel again to sion and godly mind, such as David had. the house of David, to attach those who, being instance, Asa took away the Temple-treasures faithful to Jehovah, had already left the other that were consecrated to Jehovah, and had been tribes and settled in Judah, and also to attract lately gathered anew (this our author also menand encourage such as still remained in Israel. tions), and sent them to the king of Syria (who Abijam had probably observed that his best sup- was growing continually more dangerous to both port in a war with Israel was not to be found kingdoms) in order to induce him to break his in the idolaters of his kingdom, but in the faith-league with Baasha. Also that when the prophet ful servants of Jehovah. His very brief reign Hanani reproved him for doing so he threw the did not allow him any larger experience in this latter into prison, which no king of Judah had yet respect. ventured to do to a prophet; and he even punish2. The long reign of king Asa, which lasted forty-ed others who took the prophet's part; finally, one years, is treated with great brevity by our author; but the Chronicler devotes three whole chapters to it (2 Chron. xiv., xv., xvi.). The former, however, lays especial emphasis on what is most important to the history of the theocracy, and what the Chronicler also esteems the principal thing, namely, that Asa energetically and sternly put down the idol-worship, which had been suffered to remain side by side with that of Jehovah since Solomon's time, together with all the abominations the former included, and that he even deprived his idolatrous mother of her dignity as the Gebirah. How it happened that he entered with such decision on an entirely different course, immediately after his accession, is not told in either of the narratives; we can only form suppositions on the subject. After the separation of the ten tribes from Judah, the latter must have plainly perceived the injurious results of the religious liberty, which had been granted from political motives (see above, Histor. and Eth. on chap. xi.). This already small kingdom lacked unity, and therefore a firm bond. The more that danger threatened it from Israel under Jeroboam, through the continual wars that went on, the more people must have become convinced of the necessity of making an end of the schism which had arisen from the various forms

that he showed no resignation to the will of the
Lord or trust in Him during his last sickness
(2 Chron. xvi. 10, 12). How completely different
was David's conduct after the report of the pro-
phet Nathan, and a short time before his end
(2 Sam. xii. 13; xxiii. 1 sq.)! When, notwithstand-
ing all this, both narratives say that Asa's heart
was in-Dy Dy, it follows that this often re-
peated expression only means: he never waver-
ed between God's service and that of idols or
images, but was unreservedly devoted to the lawful
worship of Jehovah, which was
one; and by being so he rendered his people a
great service.

an exclusive

HOMILETICAL AND PRACTICAL

Vers. 1-8. The fruit falls not far from the tree. What the old sing, the young chirp (Was die Alten sungen, das zwitschern die Jungen). The parental house is, for the child, the preparatory school of life; what he there sees and hears is never forgotten through life. No example is so weighty and important as that of the parents: how great, then, is their responsibility. Abijam followed not after the example of David, great and

of God or the salvation of the soul comes in ques tion, there even a mother must not prevail. I am come, says our Lord (Matt. x. 35 sq.), to set at variance, &c.-Ver. 14. To remove deep-rooted and long-standing evils suddenly and completely is impossible, even for a well-intentioned and powerful ruler; for in that case he would bring about resistance to the good rather than further bethink themselves of using their gold and silver not only for worldly objects, but to enrich churches and schools, necessary to the accomplishment of godly designs.

glorious as it was, but after that of his father Rehoboam, which he saw immediately before him. -Ver. 4. The blessing of pious, God-fearing forefathers often falls to the advantage of even degenerate children, through the mercy of God. -Ver. 5. No human example, however glorious it may be, is perfect, for even the greatest and best are wanting in the sight of God, and miserable sinners. Therefore we are referred to the ex-it.-Ver. 15. Hence noble and pious princes should ample of Him who alone is sinless, and out of whose mouth proceeds no guile. He alone can say: He who follows me, walketh not in darkness, but has the light of life (1 Pet. ii. 21; John viii. 12). The children of this world often quote and excuse their sins by citing the example of good and holy men who have fallen, but never take pattern after their repentance and humiliation, and refuse to know anything of the wrung and smitten heart of a David (Ps. li. 19), or of the tears of a Peter (Matt. xxvi. 75).-Vers. 6-8. The enmity, strife, and war between the sister-kingdoms was the result of their broken covenant with the Lord God. Wheresoever, be it amid a nation, a community, or a family, the fear of the living God, and the bond of union with Him is destroyed, there will ever be strife and discord; peace is only to be found where the God of peace reigns in the heart (Col. iii. 15). To go out of the world at enmity is not a blessed death.

Vers. 9-24. The reign of Asa the king, (a) in its religious aspect (vers. 9-15); (b) in its political aspect (vers. 16–24).—Ver. 11. It is to be regarded as a merciful providence of God, when a son who has grown up with evil surroundings, and the bad example of a father and mother, yet holds steadily to His word and commandments, and resists firmly all ungodly influences.-Vers. 12-13. Against sins of licentiousness no authority can be powerful enough, for where this evil has crept in, there comes a moral corruption which works destructively upon all relations of life. Authority being ordained of God, as the Apostle says, its duty and task is to oppose with severity all godless conduct, without fear or favor of man, and to vindicate the eternal divine laws. Therefore it is that we have the church prayer for those in authority.-Ver. 13. CALW. B.: Thus it is: A man must first cleanse his own house if he would be an example to others. Therefore says the Apostle, "if a man know not how to rule his own house he cannot take care of the church of God" (1 Tim. iii. 5). Where the honor

Vers. 16 sq. The enemies who rise up against us, and bring us into straits, must often serve, in the hand of God, to try and prove whether our faith is rooted in the deepest soil of the heart, and our zeal in religious things no fleshly one, but a high and holy one.-Vers. 17– 18. What is bestowed in faith must be regarded as sacred, and under no pretext must it be diverted to worldly purposes. Nothing but a rude power, knowing neither fear nor awe of God, could com mit such a robbery, and no blessing can ever rest upon it. He who gives with one hand and takes back with the other, has his just recompenso therein.-Ver. 19. This is the curse resting upon the strife of brethren-each forms a league with the common enemy rather than resolve upon peace with each other. The least reliable friend and companion in need is he who can be bought with gold, and is always at the disposal of the highest bidder. He who persuades another to break faith must be prepared to find that he will not maintain the word given to him. In every strait, seek first the support and aid of thy God, without whom no man can help thee. Asa was indeed right believing, but he was not right believing.-Vers. 20 sq. Whoso diggeth a pit shall fall therein, and he that rolleth a stone, it will return upon him (Prov. xxvi. 27). Baasha wished to become possessed of an additional city, and thus lost a series of his own cities; with the same stones with which he purposed to strengthen Ramah, Asa built two strong cities.-Ver. 24. Sickness in old age, previous to death, is a divine chastisement and trial, to wean men from the world and ripen them for eternity. How many men would die unconverted if God did not visit them before death with sickness! Well is it for all who through such visitations turn unto the Lord, as did Asa in 2 Chron. xvi. 12

FOURTH SECTION.

THE KINGDOM OF ISRAEL UNDER NADAB AND HIS SUCCESSORS UNTIL AHAB.

CHAP. XV. 25-XVI. 28.

25

A.-The reign of Nadab and Baasha.

CHAP. XV. 25-XVI. 7.

And Nadab the son of Jeroboam began to reign over Israel in the second year 26 of Asa king of Judah, and reigned over Israel two years. And he did evil in the sight of the Lord [Jehovah], and walked in the way of his father, and in his sin 27 [sins'] wherewith he made Israel to sin. And Baasha the son of Ahijah, of the house of Issachar, conspired' against him; and Baasha smote him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel laid siege to Gibbethon. 28 Even in the third year of Asa king of Judah did Baasha slay him, and reigned in 29 his stead. And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed,' until he had destroyed him, according unto the saying of the Lord [Jehovah], which he spake by his servant 30 Ahijah the Shilonite: because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the Lord [Jehovah] 31 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? 32 And there was war between Asa and Baasha king of Israel all their days.

33

In the third year of Asa king of Judah began Baasha the son of Ahijah to 34 reign over all Israel in Tirzah, twenty and four years. And he did evil in the sight of the Lord [Jehovah], and walked in the way of Jeroboam, and in his sin [sins] wherewith he made Israel to sin.

XVI, 1 THEN the word of the Lord came to Jehu the son of Hanani against 2 Baasha, saying, Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins; 3 behold, I will take away the posterity of Baasha, and the posterity of his house; 4 and will make thy house like the house of Jeroboam the son of Nebat. Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the 5 fields shall the fowls of the air eat. Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the Chronicles 6 of the kings of Israel? So Baasha slept with his fathers, and was buried in 7 Tirzah and Elah his son reigned in his stead.' And also by the hand of the prophet Jehu the son of Hanani came the word of the Lord [Jehovah] against Baasha, and against his house, even for all the evil that he did in the sight of the Lord [Jehovah], in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him.

TEXTUAL AND GRAMMATICAL.

1 Ver. 26.-[It is better here and in ver. 34, &c., to retain the plural form of the Heb. Sin was doubtless intended o be understood collectively in the A. V.

2 Ver. 27.—[The Heb. p from the root, to bind or tie together, is correctly translated conspired, and mplies that others were concerned with Baasha in the plot.

"he left not any that had breath," i. e, he destroyed all, both male and female,

of the house of Jeroboam, in contrast with the expression in chap. xiv. 10, &c. Cf. Josh. xi. 11, 14.

Ver. 82. [The Vat. Sept. omits ver. 32, which has occasioned so much perplexity from its being an exact repetition of ver. 16. For the reasons of its insertion see Exeg. Com.

* Ver. 6.-[The Alex. Sept. adds "in the twentieth year of king Asa"-an impossible date. Cf. xv. 33.-F. G.]

EXEGETICAL AND CRITICAL.

Vers. 25-26. In the second year of Asa. We see clearly from this verse, compared with the time given in vers. 28 and 33, as in all the statement regarding the length of reigns, that years not fully complete are considered as whole ones. "For if Nadab ascended the throne in the second year of Asa's reign (ver. 28), and Asa ascended the throne in the twentieth year of Jeroboam's (ver. 9). Jeroboam could not have reigned quite twentytwo years, but only twenty-one and some months; and if Baasha succeeded to Nadab in the third year of Asa's reign (vers. 28 and 33) Nadab could not have reigned two years (ver. 25), in fact not much more than one and a half year or perhaps a little shorter time " (Keil).

historical matter. Ver. 16 is taken from the book of the acts of the kings of Judah; ver. 32 from that of the kings of Israel. In the first instance the remark is given beforehand, because there was something special to be said about the war between Asa and Baasha; here, though it would certainly be more suitable after vers. 33 and 34, it is not put in on account of Asa, but on account of Baasha, and is the regular mode of expression for the conditions of the State under the different reigns. For Tirzah see chap. xiv. 17.

Chap. xvi. 1-6. The word of the Lord came. The chapter is not here divided according to the accession of the king, but according to the prophetic sentence which proclaimed ruin to the whole reigning dynasty, and therefore was the beginning of all the subsequent period. The prophet Jehu is mentioned in 2 Chron. xix. ? sq. as well as in vers. 1, 7, 12; in the above pas. sage he blames the conduct of the Judah-king Jehoshaphat, the successor of Asa; and in 2

Vers. 27-31 Baasha . . of the house of Issachar, i. e., of the tribe of Issachar; he cannot therefore have been the son of the prophet Ahijah, as Menzel supposes, for he was an Eph-Chron. xx. 34 he is named as the author of the raimite of Shiloh. The city of Gibbethon belongs "acts of Jehoshaphat in the book of the kings of to the tribe of Dan (Josh. xix. 44), and was one of Israel." There is no doubt that his father Hanani the four cities of the levites which belonged (i. e., was the same as he who was thrown into prison the cities) to this tribe (Josh. xxi. 23); it must because of his censure of king Asa (2 Chron. xvi. have been on the borders of Philistia. It is very 7, 10). According to this, he must have belonged doubtful if it had always been occupied by the to the kingdom of Judah, and either pronounced Philistines, and was now for the first time be- his sentence there (vers. 2 and 7), or have gone sieged by the Israelites (Winer); it rather appears over, for the purpose, into the northern kingdom. that the Philistines, after the partition of the It is also uncertain whether he pronounced the kingdom, again took possession of it as an im- threatening to Baasha personally and directly. portant border fortress; whereupon the Israelites For out of the dust (ver. 2) chap. xiv. 7 gives "from under Nadab and Elah (chap. xvi. 15) tried to re- among the people," from which we might concover it. As Nadab met his death on this occa- clude that Baasha had raised himself from a very sion, it seems that Baasha's conspiracy was of low position to be a commander of the army and a military description, and that the latter was finally king" (Thenius). What Baasha did, of an army chief like Zimri (chap. xvi. 9). Thenius himself and by crime, the prophet ascribes in so supposes that Gibbethon was the same as the far to Jehovah, that he could not possibly have modern Muzeiri'ah, or Elmejdel (Tower) (cf. Robin-executed his plans had they been contrary to the son, Pal. III. p. 282). How the conspiracy arose purposes of Jehovah. The entire senterce is is not stated; perhaps Nadab was still very young, evidently modelled after that of the prophet and not a match for Baasha, who was very enter- Ahijah against Jeroboam (chap. xiv. 7-11) (see Hist. prising. It seems that he was not satisfied with and Eth. there, 1). Ver. 6 says that Baasha died exterminating the male relatives of Jeroboam, but a natural death, but Zimri (ver. 12) exterminated all murdered the whole of his race. The "his posterity" (cf. 8, ver. 3). For, see 29, does not, of course, mean: as the Lord had on chap. xv. 23. promised him, but: so that the word of prophecy was fulfilled. For vers. 29, 30 see above on chap. xiv. 10 sq.

Vers. 32-34. And there was war

...

all

:

Ver. 7. Came the word, &c. The D is not equal to and also, or yes (De Wette), neither

does it mean that Jehu himself bore the mesthat might be brought forward was strongly resage, but rather "any former thought or excuse jected" (Ewald, Lehrbuch § 354). The whole of ver. 7 is not, as the Rabbins say, a new and furthe prediction ver. 2, which might be misinterther prophecy, but a supplementary remark to

mission to murder Nadab and his race. No! the

their days. Ver. 32 is a literal repetition of ver. 16, and does not seem suitable to the context here, for even if we were to read Nadab instead of Baa: sha (Ewald), this does not agree with "all their days," for Nadab did not reign much longer than a year, and had war with the Philistines during that time. Nadab, too, should be named first; be-preted as meaning that Baasha had a divine comtween Nadab and Asa; and finally Asa, whose word, ver. 2, spoken by Jehu was called forth by year of accession coincided with the short period the fact that Baasha had of his own accord deof Nadab's reign, had, according to 2 Chron. xiii. 23, no war at that time. Thenius thinks that the stroyed the whole house of Jeroboam, and yet himself had adhered to Jeroboam's sin. This repetition of ver. 16 arose through a mistake of the copyist, but there is certainly no necessity for of the house of Jeroboam was not done by divery word " clearly shows that the extermination this easy but at the same time violent solution vine commission, but from selfish motives." For of the difficulty. Keil's view is better. He finds

(1845) the reason of the repetition in the excerp-, see above on chap. xiv. 15. "The work of tive character of these books, and in the manner his hands" denotes, according to Deut. iv. 28, Ini of theocratic historical writing, namely, in the factitii, whether images of Jehovah (calves) 91 want of strict order in the arrangement of the idols.