31<\/strong>. and his mother’s name Ammonitess<\/em> ] These words, which are identical with the closing paragraph of 1Ki 14:21<\/span> are omitted, by the LXX. ( Vat.<\/em>). Their occurrence twice so close together seems to shew that the compiler of 1 Kings was drawing from several sources, and that he copied 1Ki 14:21-24<\/span> from one narrative just as they stood, and 1Ki 14:25-31<\/span> from another, which both contained the same piece of information about Rehoboam’s mother. Here as in 1Ki 14:21<\/span> we should render ‘ the<\/strong> Ammonitess.’ In the long passage which the LXX. inserts after 1Ki 14:24<\/span> of chap. 12. (see additional note thereon) she is called . The king intended by these words is probably Hanun, the son of Nahash, of whom we hear something in 2 Samuel 10<\/span>. If Hanun became reconciled to David after the events there related, the marriage of Solomon with his daughter might have been one item in their treaty of friendship. But the authority of the addition in the LXX. is not very great.<\/p>\n Abijam his son<\/em> ] Called in 2Ch 12:16<\/span>, and elsewhere, Abijah<\/em>.<\/p>\n Slept with his fathers and was buried … – <\/B>Compare 1Ki 11:43<\/span>. The expression is a sort of formula, and is used with respect to all the kings of Judah, except two or three. The writer probably regards the fact, which he records so carefully, as a continuation of Gods mercy to David.<\/P> His mothers name … – <\/B>The mention of the queen-mother so regularly in the account of the kings of Judah is thought to indicate that she had an important position in the state. There are, however, only two instances where such a person seems to have exercised any power 1Ki 15:13<\/span>; 2 Kings 11:1-20<\/span>.<\/P> Abijam – <\/B>Abijah (see the marginal reference) was probably his real name, while Abijam is a form due to the religious feeling of the Jews, who would not allow the word JAH to be retained as an element in the name of so bad a king. Instances of a similar feeling are the change of Bethel into Beth-aven in Hosea 1Ki 4:15<\/span>, and perhaps of Jehoahaz into Ahaz (2Ki 15:38<\/span> note).<\/P> <\/p>\n Verse 31<\/span>. Naamah an Ammonitess.<\/B><\/I>] He was born of a heathen mother, and begotten of an apostate father. From such an impure fountain could sweet water possibly spring?<\/P> <\/P> Abijam his son reigned in his stead.<\/B><\/I>] Though righteousness cannot be propagated, because it is supernatural, yet unrighteousness may, for that is a genuine offspring of nature. Abijam was the wicked son of an apostate father and heathenish mother. Grace may be grafted on a crab stock; but let none do evil that good may come of it. A bad stock will produce bad fruit.<\/P> <\/P> Dr. Kennicott<\/I> observes that the name of this king of Judah is now expressed three<\/I> ways: here and in four other places it is Abijam<\/I> or Abim<\/I>; in two others it is Abihu<\/I>, but in eleven<\/I> other places it is Abiah<\/I>, as it is expressed by St. Matthew, Mt 1:7<\/span>, ; and this is the reading of thirteen<\/I> of Kennicott’s<\/I> and De<\/I> Rossi’s<\/I> MSS., and of thirteen<\/I> respectable editions of the Hebrew Bible. The Syriac<\/I> is the same. The Septuagint<\/I> in the London Polyglot has , Abihu<\/I>; but in the Complutensian<\/I> and Antwerp<\/I> Polyglots, it is , Abiah<\/I>. Though the common printed Vulgate<\/I> has Abiam<\/I>, yet the Editio Princeps<\/I> of the Vulgate<\/I>, some MSS., and the text in the Complutensian<\/I> and Antwerp<\/I> Polyglots, have Abia<\/I>; which without doubt is the reading that should in all cases be followed.<\/P> <\/P> The rabbins say, and particularly Rab. Sol. Jarchi<\/I>, that the Shishak mentioned in this chapter is Pharaoh Necho, and that he invaded Israel in order to get the ivory throne of his son-in-law Solomon, which he had always coveted; and this throne he carried away. It appears however that he spoiled the temple, the king’s palace, c., and in short took every thing away without resistance which he chose to carry off. It is very likely that this had a good effect on Rehoboam it probably caused him to frequent the temple, 1Kg 14:28<\/span>, which it is likely he had before neglected. This history is more particularly told in 2 Chron. 12<\/span>, to which the reader will do well to refer; and as to Rehoboam, though so much positive iniquity is not laid to his charge as to his father, yet little can be said for his piety; the idolatry introduced by Solomon does not appear to have been lessened in the days of Rehoboam.<\/P> <\/p>\n His mothers name was Naamah, an Ammonitess; <\/B>this is repeated as a thing very observable. See Poole “1Ki 14:21<\/span>“. <\/P> <\/p>\n And Rehoboam slept with his fathers, and was buried with his fathers in the city of David<\/strong>,…. Where David and Solomon were buried, 1Ki 2:10<\/span> and his mother’s name was Naamah, an Ammonitess; which is repeated, that it might be observed as what was the leading step to his idolatry, and the means of his continuing in it:<\/p>\n and Abijam his son reigned in his stead<\/strong>; of whom there is a further account in the following chapter.<\/p>\n 31<\/strong>. <\/strong> Abijam <\/strong> Called Abijah <\/em> in the Chronicles.<\/p>\n REFLECTIONS<\/p>\n<\/p>\n WHILE we have reason to shudder in beholding the sad consequences of our fallen nature, in an example so truly dreadful as that of Jeroboam; and while I would for myself and Reader pray for grace to lay low in the dust of self-abasement in a conscious sense, that if we differ from him it is grace alone that hath done it; I would pause over the beautiful account that is given of the man of God, and pray that the Lord in mercy to the present hour would grant his church many, many Ahijahs. Blessed Jesus! I would say, send forth faithful ministers who will neither fear the frowns, nor court the smiles, of any man; but speak the whole truth as it is in Jesus, and keep back nothing that may be profitable to the alarming of sinners, the comforting of saints, and to the building up thy people in their most holy faith.<\/p>\n<\/p>\n But while I would thus look up and beg a blessing for a faithful ministry, shall I contemplate the servant and forget the master? Shall not the view of Ahijah lead my soul to thee, thou great Prophet and Priest of thy people? Yes! blessed Jesus! if I forget thee let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth. Thou art indeed a faithful high priest! and thy faithfulness and truth in making manifest thine and thy father’s laws, which our whole race have broken, have been the blessed means, through the influence of thy Holy Spirit upon our hearts, of turning thy people from darkness to light, and from the power of sin and Satan to thee the living God. Yes! dearest Jesus! thou art a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man! and thou hast not only proclaimed to us our faults, and by the influence of thy blessed Spirit convinced us of sin, but thou hast in infinite mercy constrained us to thy love, and turned our hearts back again. Lord Jesus! break down all our idols! take away all our false refuges of lies! do thou sit, blessed Jesus, as a refiner and purifier of silver; and purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. For then the promise is sweet, and will surely be fulfilled; then shall the offering of Judah be pleasant to the Lord as in the days of old, and as in former years. Hasten, blessed Jesus! the accomplishment of this glorious end; purge away all my dross, and take away all my sin.<\/p>\n 1Ki 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 an Ammonitess. And Abijam his son reigned in his stead.<\/p>\n Ver. 31. And Rehoboam slept.<\/strong> ] Jeroboam lived to see three successions in the throne of Judah. Thus the ivy liveth where the oak is dead.<\/p>\n Abijam = Abijah. <\/p>\n am 3046, bc 958 <\/p>\n Rehoboam: 1Ki 14:20, 1Ki 11:43, 1Ki 15:3, 1Ki 15:24, 1Ki 22:50, 2Ch 12:16 <\/p>\n his mother’s: 1Ki 14:21 <\/p>\n Abijam: Dr. Kennicott observes, that the name of this king of Judah is now expressed three ways; here and in four other places, it is Abijam; in two others (2Ch 13:20-21) it is Abijahu; but in eleven others it is Abijah or Abiah, as it is expressed by St. Matthew (Mat 1:7), ; and this is the reading of thirteen of Kennicott’s and De Rossi’s manuscripts, and of thirteen respectable editions of the Hebrew Bible. The Syriac is the same. The Septuagint in the London Polyglott has , Abihu; but in the Complutensian and Antwerp Polyglotts it has , Abiah; and the Editio Princeps of the Vulgate, some manuscripts and the text in these two Polyglotts, instead of Abiam, have Abia. 1Ch 3:10, Abia, 2Ch 12:16, Abijah, Mat 1:7, Abia <\/p>\n Reciprocal: 1Ki 15:1 – General 1Ki 15:8 – Abijam 1Ki 22:40 – slept 2Ki 8:24 – slept 2Ki 10:35 – Jehu slept 2Ki 13:8 – General 2Ki 15:38 – Jotham 2Ki 20:21 – slept 2Ch 14:1 – slept<\/p>\n 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 an {t} Ammonitess. And Abijam his son reigned in his stead.<\/p>\n (t) Whose idolatry Rehoboam her son followed.<\/p>\n And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother’s name [was] Naamah an Ammonitess. And Abijam his son reigned in his stead. 31. and his mother’s name Ammonitess ] These words, which are identical with the closing paragraph of 1Ki 14:21 are omitted, by … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 14:31”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9261","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9261","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9261"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9261\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9261"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9261"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9261"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"