1 Kings 15:2
and he reigned in Jerusalem three years. His mother's name was Maacah daughter of Abishalom.
Sermons
Beloved for the Father's SakeJ. Urquhart 1 Kings 15:1-8
The Succession of AbijamJ.A. Macdonald 1 Kings 15:1-8














to the throne of Judah appears to have had one limiting principle, viz., that the successor should be of the house and lineage of David (see 2 Chronicles 13:8). Within this limit it seems -

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.

Asa did that which was right in the eyes of the Lord.
In Asa, King of Judah, we have one of the most melancholy, yet perhaps one of the most marvellous instances on record in the Holy Scriptures of the depravity of our nature. What strikes us in this prince is not merely that sort of inconsistency which is, more or less, part of every man's character; that strange admixture of opposing principles and motives which may be said to influence the actions of the generality of men; neither is it — what is a still more common evil among men — the succumbing to the power of any one evil disposition which is not sufficiently counteracted by a corresponding virtue. It is his failure in that very point in which the chief of his virtues seemed to lie — his faith and perfect confidence in God.

I. THE IMPOSSIBILITY OF MAN'S ARRIVING AT A SINLESS STATE OF PERFECTION SO LONG AS HE IS CLOTHED WITH THIS MORTALITY. In Asa we have a proof that a man may be perfect before God, and yet have sin. "In many things we offend all," and "If we say we have no sin, we deceive ourselves" — if we were to infer that a state of faultless perfection were attainable in this world from the fact that there are many who, like Noah, Abraham, or Asa, are said to have walked perfectly with God, it would he difficult to reconcile such an inference with the sins they are known to have committed. When we find such injunctions as this — "Walk thou before Me, and be thou perfect." It is plain that the word "perfect" must be interpreted in that sense of general uprightness of character which it is only possible to apply to the best of men in this world. The main difference between the righteous and unrighteous — and this we ought chiefly to bear in mind — lies in habitual character. It is this which God principally regards, and not occasional sins, grievous though they be. The pith of all true religion, the grand substance of the doctrines of both Old and New Testaments, is summed up for us at the conclusion of both — the last words of the Old Testament being: "Then shall ye return and discern between him that serveth God and him that serveth Him not"; while among the last utterances of the Holy Ghost speaking by St. John, are these: "His servants shall serve Him" — "He that loveth not the Lord Jesus Christ, let him be anathema maranatha." Thus the constant service of God is spoken of in both Testaments as the distinctive feature of the righteous.

II. THE MORE PRACTICAL LESSON OF CAUTION IN THE MANNER OF OUR DAILY WALK. If Satan be suffered to exercise so great power over the hearts of the faithful servants of God, how watchful over our own hearts should we be! How necessary to each one of us the godly admonition of the apostle: "Wherefore let him that thinketh he standeth take heed lest he fall"! And how are we to take heed lest we fall? By standing always in the grace of God — this is the secret of final perseverance; this is the secret of Asa's heart being perfect all his days. It is a mere matter of history that the saving mercy of God is more generally shown to those in whom we find habitual goodness of heart to have pre-existed, or, more strictly speaking, by whom grace given has been constantly used and persevered in, than to those whose habit of life has been careless and negligent of God's service. The case of a seemingly virtuous child being led astray might well presuppose a want of real hearty piety, or a degree of pride and self-confidence which has withdrawn the special care and love of God, and left that child a prey of his enemies. This is not, however, the case of a really righteous person fallen from his uprightness. In all this we have a strong caution. If habitual piety is never forgotten, and rarely goes unrewarded at last, how much ought we to be on our guard lest we lose aught of that piety, lest we slacken the fervour of our zeal, and suffer our love to grow cold, or even lukewarm; lest, in a word, we forfeit aught of that grace wherein alone we stand.

(J. B. Litler, M. A.)

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, Urijah
Places
Abel-beth-maacah, Chinneroth, Damascus, Dan, Geba, Gibbethon, Ijon, Jerusalem, Kidron, Mizpah, Ramah, Syria, Tirzah
Topics
Abishalom, Abish'alom, Daughter, Jerusalem, Maacah, Ma'acah, Maachah, Mother's, Reigned
Outline
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 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 15:1-3

     8739   evil, examples of

1 Kings 15:1-31

     5366   king

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
BY REV. ALFRED ROWLAND, D.D., LL.B. 1 KINGS xv. 8-24; 2 CHRON. xiv-xvi. Asa was the third king who reigned over the separated kingdoms of Judah. His father was Ahijah, of whom it is sternly said, "He walked in all the sins of his father, Rehoboam, which he had done before him." A worse bringing-up than Asa's could scarcely be imagined. As a child, and as a lad, he was grievously tempted by his father's example, and by the influence of an idolatrous court, which was crowded by flatterers and
George Milligan—Men of the Bible; Some Lesser-Known

Whether Christ is the Head of the Church?
Objection 1: It would seem that it does not belong to Christ as man to be Head of the Church. For the head imparts sense and motion to the members. Now spiritual sense and motion which are by grace, are not imparted to us by the Man Christ, because, as Augustine says (De Trin. i, 12; xv, 24), "not even Christ, as man, but only as God, bestows the Holy Ghost." Therefore it does not belong to Him as man to be Head of the Church. Objection 2: Further, it is not fitting for the head to have a head. But
Saint Thomas Aquinas—Summa Theologica

Whether it is Proper to Christ to be Head of the Church?
Objection 1: It seems that it is not proper to Christ to be Head of the Church. For it is written (1 Kings 15:17): "When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel?" Now there is but one Church in the New and the Old Testament. Therefore it seems that with equal reason any other man than Christ might be head of the Church. Objection 2: Further, Christ is called Head of the Church from His bestowing grace on the Church's members. But it belongs to others
Saint Thomas Aquinas—Summa Theologica

Whether Obedience is the Greatest of the virtues?
Objection 1: It seems that obedience is the greatest of the virtues. For it is written (1 Kings 15:22): "Obedience is better than sacrifices." Now the offering of sacrifices belongs to religion, which is the greatest of all moral virtues, as shown above ([3173]Q[81], A[6]). Therefore obedience is the greatest of all virtues. Objection 2: Further, Gregory says (Moral. xxxv) that "obedience is the only virtue that ingrafts virtues in the soul and protects them when ingrafted." Now the cause is greater
Saint Thomas Aquinas—Summa Theologica

Whether Christ Died Out of Obedience?
Objection 1: It would seem that Christ did not die out of obedience. For obedience is referred to a command. But we do not read that Christ was commanded to suffer. Therefore He did not suffer out of obedience. Objection 2: Further, a man is said to do from obedience what he does from necessity of precept. But Christ did not suffer necessarily, but voluntarily. Therefore He did not suffer out of obedience. Objection 3: Further, charity is a more excellent virtue than obedience. But we read that Christ
Saint Thomas Aquinas—Summa Theologica

Whether Disobedience is the Most Grievous of Sins?
Objection 1: It seems that disobedience is the most grievous of sins. For it is written (1 Kings 15:23): "It is like the sin of witchcraft to rebel, and like the crime of idolatry to refuse to obey." But idolatry is the most grievous of sins, as stated above ([3182]Q[94], A[3]). Therefore disobedience is the most grievous of sins. Objection 2: Further, the sin against the Holy Ghost is one that removes the obstacles of sin, as stated above ([3183]Q[14], A[2]). Now disobedience makes a man contemn
Saint Thomas Aquinas—Summa Theologica

Whether Predestination Can be Furthered by the Prayers of the Saints?
Objection 1: It seems that predestination cannot be furthered by the prayers of the saints. For nothing eternal can be preceded by anything temporal; and in consequence nothing temporal can help towards making something else eternal. But predestination is eternal. Therefore, since the prayers of the saints are temporal, they cannot so help as to cause anyone to become predestined. Predestination therefore is not furthered by the prayers of the saints. Objection 2: Further, as there is no need of
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful for Clerics to Kill Evil-Doers?
Objection 1: It would seem lawful for clerics to kill evil-doers. For clerics especially should fulfil the precept of the Apostle (1 Cor. 4:16): "Be ye followers of me as I also am of Christ," whereby we are called upon to imitate God and His saints. Now the very God whom we worship puts evildoers to death, according to Ps. 135:10, "Who smote Egypt with their firstborn." Again Moses made the Levites slay twenty-three thousand men on account of the worship of the calf (Ex. 32), the priest Phinees
Saint Thomas Aquinas—Summa Theologica

Whether it is Becoming to Pray?
Objection 1: It would seem that it is unbecoming to pray. Prayer seems to be necessary in order that we may make our needs known to the person to whom we pray. But according to Mat. 6:32, "Your Father knoweth that you have need of all these things." Therefore it is not becoming to pray to God. Objection 2: Further, by prayer we bend the mind of the person to whom we pray, so that he may do what is asked of him. But God's mind is unchangeable and inflexible, according to 1 Kings 15:29, "But the Triumpher
Saint Thomas Aquinas—Summa Theologica

Asa's Reformation, and Consequent Peace and victory
'And Asa did that which was good and right in the eyes of the Lord his God; 3. For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: 4. And commanded Judah to seek the Lord God of their fathers, and to do the law and the commandment. 5. Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. 6. And he built fenced cities in Judah: for the land had rest, and he had no
Alexander Maclaren—Expositions of Holy Scripture

Whether Vengeance Should be Taken on those who have Sinned Involuntarily?
Objection 1: It seems that vengeance should be taken on those who have sinned involuntarily. For the will of one man does not follow from the will of another. Yet one man is punished for another, according to Ex. 20:5, "I am . . . God . . . jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation." Thus for the sin of Cham, his son Chanaan was curse (Gn. 9:25) and for the sin of Giezi, his descendants were struck with leprosy (4 Kings 5). Again the blood
Saint Thomas Aquinas—Summa Theologica

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on
John Calvin—The Institutes of the Christian Religion

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V.
St. Thomas Aquinas—On Prayer and The Contemplative Life

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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