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Albert Barnes · Citado em PreceptAustin
1 Reis 15
Barnes notes that "Often, the southern kings are evaluated in reference to their ancestor David (see 9:4-5; 11:4-6, 38-39; 14:8; 15:11; 2 Kgs 14:3; 16:2; 18:3; 22:2)." (See 1-2 Kings - Page 134) to raise up his son after him and to establish Jerusalem - NET = "by giving him a son to succeed him and by protecting Jerusalem."' His Son refers to godly king Asa. Despite Abijam’s unfaithfulness, God preserved the Davidic dynasty for David’s sake by raising up Asa. An ungodly father brought forth a godly offspring reflecting the outworking of the sovereign hand of God. 1 Kings 15:5 because David did what was right in the sight of the LORD, and had not turned aside from anything that He commanded him all the days of his life, except in the case of Uriah the Hittite. David: 1Ki 15:3 14:8 2Ki 22:2 2Ch 34:2 Ps 119:6 Lu 1:6 Ac 13:22,36 except in the case: 2Sa 11:4,15-17 12:9,10 Ps 51:1 1 Kings 15 Resources - multiple sermons and commentaries THE REASON GOD GAVE ABIJAM A LAMP IN JERUSALEM Because - Term of explanation. What is the writer explaining? David did what was right in the sight of the LORD - The idea is that David generally did what was pleasing to Jehovah. This anthropomorphic description of God is frequently found in the OT and in some contexts spoke of good or pleasing to God (e.g., Asa in 1Ki 15:11) but in other contexts to behavior that was evil and not pleasing to God (e.g., Baasha in 1Ki 16:7). In the list below notice the frequent use of this phrase in the Scriptures that describe the kings of Israel and Judah. IN THE SIGHT OF THE LORD - 93X/92V - Gen. 38:7; Gen. 38:10; Lev. 10:19; Num. 32:13; Deut. 4:25; Deut. 6:18; Deut. 9:18; Deut. 12:25; Deut. 12:28; Deut. 13:18; Deut. 17:2; Deut. 31:29; Jdg. 2:11; Jdg. 3:7; Jdg. 3:12; Jdg. 4:1; Jdg. 6:1; Jdg. 10:6; Jdg. 13:1; 1 Sam. 12:17; 1 Sam. 15:19; 1 Sam. 26:24; 2 Sam. 11:27; 2 Sam. 15:25; 1 Ki. 3:10; 1 Ki. 11:6; 1 Ki. 14:22; 1 Ki. 15:5; 1 Ki. 15:11; 1 Ki. 15:26; 1 Ki. 15:34; 1 Ki. 16:7; 1 Ki. 16:19; 1 Ki. 16:25; 1 Ki. 16:30; 1 Ki. 21:20; 1 Ki. 21:25; 1 Ki. 22:43; 1 Ki. 22:52; 2 Ki. 3:2; 2 Ki. 3:18; 2 Ki. 8:18; 2 Ki. 8:27; 2 Ki. 12:2; 2 Ki. 13:2; 2 Ki. 13:11; 2 Ki. 14:3; 2 Ki. 14:24; 2 Ki. 15:3; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 15:34; 2 Ki. 16:2; 2 Ki. 17:2; 2 Ki. 17:17; 2 Ki. 18:3; 2 Ki. 21:2; 2 Ki. 21:6; 2 Ki. 21:16; 2 Ki. 21:20; 2 Ki. 22:2; 2 Ki. 23:32; 2 Ki. 23:37; 2 Ki. 24:9; 2 Ki. 24:19; 1 Chr. 2:3; 2 Chr. 14:2; 2 Chr. 20:32; 2 Chr. 21:6; 2 Chr. 22:4; 2 Chr. 24:2; 2 Chr. 25:2; 2 Chr. 26:4; 2 Chr. 27:2; 2 Chr. 28:1; 2 Chr. 29:2; 2 Chr. 29:6; 2 Chr. 33:2; 2 Chr. 33:6; 2 Chr. 33:22; 2 Chr. 34:2; 2 Chr. 36:5; 2 Chr. 36:9; 2 Chr. 36:12; Ps. 116:15; Isa. 49:5; Jer. 52:2; Mal. 2:17; Lk. 1:15; 2 Co. 8:21 And had not turned aside from anything that He commanded him all the days of his life, except in the case of Uriah the Hittite - The exception refers to David's adultery with Bathsheba and his commissioning of the murder of her husband Uriah (2Sa 11:1-12:25+). This passage parallels Acts 13:22+ where God says "‘I HAVE FOUND DAVID the son of Jesse, A MAN AFTER MY HEART, who will do all My will.’" In my opinion, one might sum up the reason that David's life was pleasing to God with the phrase "It is not about perfection, but about direction!" (See Norman Geisler below) THOUGHT - This begs the simple question of each of us, if others look at my life, what would they say is the general direction of my life? Of course the only "opinion" that matters is God's because He sees perfectly, even discerning the motives for why we do what we do. We can fool others, even as have some recently fallen pastors (e.g., Steve Lawson) even for years! We cannot fool God. If follows that we do well to have one of David's prayers frequently on our lips "Search me, O God, and know my heart; Try me and know my anxious thoughts; And see if there be any hurtful way in me, And lead me in the everlasting way." (Ps 139:23-24+). Dale Ralph Davis: One wonders whether ‘on account of David’ (v. 4a; or, ‘for the sake of David’) means ‘on account of David’s fidelity’ (as v. 5 may suggest) or whether it means ‘on account of Yahweh’s promise to David’ (2 Sam. 7:12–16). I think 2 Kings 8:19 (cf. also 1 Kings 11:13, 32, 34) favors the latter option. Hence there may be a double rationale for the kingdom’s continued existence: Yahweh’s covenant commitment (v. 4) and David’s covenant consistency (v. 5). The latter was not perfect (note the ‘except’—clause) but typical. If Jeroboam was poison and death to his kingdom (1Ki 14:15–16), David was blessing and life to his. . . Norman Geisler - 1 KINGS 15:5—Is this the only sin David committed? - See When Critics Ask PROBLEM: According to this verse, David was without sin except on one occasion—the sin involving Bathsheba! It claims David “had not turned aside from anything that He [God] commanded him all the days of his life, except in the matter of Uriah the Hittite.” But, this is both contrary to general statements about fallen human beings (cf. Gen. 6:5; Jer. 17:9; Rom. 3:10–23) and specific condemnations of David on other occasions. David himself said, after God convicted him for numbering Israel (1 Chron. 21:1), “I have sinned greatly” (v. 8). SOLUTION: The statement in question is by no means a pronouncement of David’s virtual sinlessness for several reasons. First of all, it is a general and true characterization of David’s life. Just as Job was not sinless, but was called “blameless and upright” (Job 1:1), even so David’s life was without major fault. Second, this commendation of David is not absolute, but relative to all the sins Abijam had committed (cf. 1 Kings 15:1, 3). David did, with one major exception, “that which was right in the eyes of the Lord” (v. 5). Third, even when he sinned, he did what was right, namely repented immediately when confronted by God (cf. 2 Sam. 12:1ff and 1 Chron. 21:8). Fourth, the exception clause (“except in the matter of Uriah the Hittite”) is not found in many manuscripts of the OT, including the Vatican Ms. Without it, the point that this was only a general commendation of David has even stronger force. Fifth, the phrase “had not turned aside” indicates that God is speaking of the generally steadfast direction of David’s life, not every specific sin in it. This would account for why David’s other sins are not mentioned, since they did not turn him from the generally forward direction of his life in serving the Lord to this point. 1 Kings 15:6 There was war between Rehoboam and Jeroboam all the days of his life. there was war: 1Ki 14:30 1 Kings 15 Resources - multiple sermons and commentaries Related Passages: 1 Kings 14:30 There was war between Rehoboam and Jeroboam continually. 1 Kings 15:16; 32 Now there was war between Asa and Baasha king of Israel all their days. 32 There was war between Asa and Baasha king of Israel all their days. There was war between Rehoboam and Jeroboam all the days of his life Most Hebrew manuscripts read "Rehoboam" but a few Hebrew manuscripts and the Syriac read "Abijam." This pattern of warfare between the northern and southern kings is an oft repeated refrain (see 1Ki 15:16, 32). So much for the brief respite of peace brought about by the prophet Shemaiah in 1Ki 12:21-24+. 1 Kings 15:7 Now the rest of the acts of Abijam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? And there was war between Abijam and Jeroboam. the rest: 1Ki 14:29 2Ch 13:2,21,22 there was war: 2Ch 13:3-20 1 Kings 15 Resources - multiple sermons and commentaries RUMBLINGS CONTINUE BETWEEN NORTH AND SOUTH Now the rest of the acts of Abijam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? And there was war between Abijam and Jeroboam - We read one description of north-south war in 2Ch 13:2-20+. ESV Study Bible (borrow) - there was war between Rehoboam and Jeroboam (v6)...between Abijam and Jeroboam (v7). This puzzling juxtaposition is presumably designed to emphasize the continuity between the two wars; the feud between the houses of Rehoboam and Jeroboam that began with the events of ch. 12 is still rumbling on. William Barnes is right in remarking "What a melancholy reminder of how God's people often fight with each other, rather than with their common foes." (1-2 Kings - Page 135) THOUGHT - You don't experience ongoing skirmishes in your church do you? That's primarily rhetorical! 1 Kings 15:8 And Abijam slept with his fathers and they buried him in the city of David; and Asa his son became king in his place. Abijam: 1Ki 14:1,31 2Ch 14:1 Asa: 1Ch 3:9 Mt 1:7,8 1 Kings 15 Resources - multiple sermons and commentaries Related Passages: 1 Kings 14:31 And Rehoboam slept with his fathers and was buried with his fathers in the city of David; and his mother’s name was Naamah the Ammonitess. And Abijam his son became king in his place. ABIJAM'S HONORABLE BURIAL And Abijam slept with his fathers and they buried him in the city of David and Asa his son became king in his place - There are 2 manifestations of Yahweh's mercy, the first being an honorable burial for an evil king and the second being a godly king in place of an evil king. Look at the list of kings above and note that Asa is the first king of Judah that is recorded as a "good" king (1 of 8 Judean kings, no good kings in the north). 1 Kings 15:9 So in the twentieth year of Jeroboam the king of Israel, Asa began to reign as king of Judah. 1 Kings 15 Resources - multiple sermons and commentaries ASA BEGINS TO REIGN IN JUDAH So in the twentieth year of Jeroboam the king of Israel (northern kingdom - 931/930 BC through 911/910 BC - source), Asa began to reign as king of Judah - The approximate date of the beginning of Asa's reign is 912/911 BC and the end is 871/870 BC (Source). F B
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Barnes: In sum, Asa was a godly king who pleased his Lord. He significantly cleansed the land of idolatry, and he acted decisively to protect his capital city. Such protection was costly, but apparently necessary and apparently in God’s will. Even his foot disease did not disqualify him from being reckoned positively as only 8 out of 19 southern kings (and no northern kings) would be. God does work in mysterious ways, his wonders to perform. (See 1-2 Kings - Page 138) Tony Merida - Only Hezekiah and Josiah receive higher praise than Asa. This is what matters in life: personal godliness. Are you living before the eyes of God with loving faithfulness to Him? You see, Asa chose to live differently from his fathers. Perhaps you grew up in a hard family. Don’t let this reality keep you from living for the glory of God. Kings doesn’t promote fatalism. God is sovereign, but you’re responsible. (See Exalting Jesus in 1 & 2 Kings) Right (upright) (03477) yashar from the verb yashar = to be smooth, straight or right) is an adjective that means straight; reliable, level, pleasing; upright; righteous. Yashar only rarely is used literally of that which is straight (Ezek 1:7). Yashar can refer to something physical like a path, but even in those uses is often a metaphorical description of one's conduct or behavior (Ps 107:7). Most uses refer to that which is right in an ethical or an emotional sense, as agreeable or pleasing. It is fitting that God is the standard of yashar (what is "straight") (Ps 92:15, called the "Upright One" - Isa 26:7). God's Word is described as upright (right) (Ps 19:7) as are His judgments (Ps 119:137) and His way (Ps 107:7). "God made men upright (Ge 1:27), but they have sought out many devices." (Eccl 7:29) ALL USES OF YASHAR IN KINGS AND CHRONICLES - 1 Ki. 11:33; 1 Ki. 11:38; 1 Ki. 14:8; 1 Ki. 15:5; 1 Ki. 15:11; 1 Ki. 22:43; 2 Ki. 10:3; 2 Ki. 10:15; 2 Ki. 10:30; 2 Ki. 12:2; 2 Ki. 14:3; 2 Ki. 15:3; 2 Ki. 15:34; 2 Ki. 16:2; 2 Ki. 18:3; 2 Ki. 22:2; 2 Chr. 14:2; 2 Chr. 20:32; 2 Chr. 24:2; 2 Chr. 25:2; 2 Chr. 26:4; 2 Chr. 27:2; 2 Chr. 28:1; 2 Chr. 29:2; 2 Chr. 29:34; 2 Chr. 31:20; 2 Chr. 34:2; When God tore the kingdom from Solomon for his failure to obey, and gave it to Jeroboam he reminded Jeroboam that he was not like David "who followed Me with all his heart, to do only that which was right (yashar) in My sight." (1Ki 14:8). God had given Jeroboam a promise conditioned on whether he would "do what is right [yashar]" in God's sight - 1Ki 11:38. Again we read "David did what was right (yashar) in the sight of the LORD, and had not turned aside from anything that He commanded him all the days of his life, except in the case of Uriah the Hittite." (1Ki 15:5). Yashar is frequently used to describe our moral/ethical heart as "upright in heart" (Ps 7:10, 11:2, 32:11, 36:10, 64:10, 94:15, 97:11, 111:1, 125:4). Indeed, the upright "will behold His face" (Ps 11:7), will experience gladness (Ps 97:11), will be gathered together in the assembly (Ps 111:1), will be blessed (Ps 112:2), will be given light in times of darkness (Ps 112:4), will dwell in God's presence (Ps 140:13, cp Pr 2:21), have access to God's sound wisdom (Pr 2:7), will experience intimacy with the Most High God (Pr 3:32), will be guided by their integrity (Pr 11:3), will be delivered by their righteousness (Pr 11:6), will be delivered by their words (Pr 12:6), will see their tents flourish (Pr 14:11). "The highway of the upright is to depart from evil." (Pr 16:17) F B