13<\/strong>. And also Maachah<\/em> ] Here, as above, the LXX. has Ana<\/em>.<\/p>\n his mother, even her he removed<\/em> ] The R.V. omits ‘even her’. The Hebrew has this construction, but it is Hebrew, not English, though like several other Hebrew idioms, it has become accepted, through the influence of the A. V.<\/p>\n from<\/em> being queen<\/em> ] i.e. From the influential position of queen mother. The title is not the usual word for ‘queen’ but one which implies special authority and influence.<\/p>\n she had made an idol in a grove<\/em> ] R.V. ‘had made an abominable image for an Ashrah<\/strong>.’ The word which the A.V. renders ‘idol’ is one of the numerous terms which the Hebrew language applied to the objects of idolatrous worship. It is cognate with words which signify ‘horror,’ ‘trembling,’ ‘fearfulness,’ and indicates an erection which was likely to excite such feelings. On ‘Ashrah,’ which is used sometimes for the goddess, sometimes for the idol set up to represent her, see above on 1Ki 14:15<\/span>.<\/p>\n and Asa destroyed her idol<\/em> ] R.V. cut down her image<\/strong>. The verb indicates the manner of the destruction, and shews that the image was such that it could be cut down as you would cut down a tree. Hence most likely it was of wood, for in the next clause we find that it was burnt.<\/p>\n by the brook Kidron<\/em> ] This was rather a valley or torrent bed, which became a stream in the time of rain. It was close to Jerusalem, lying between the city and the mount of Olives. The name is connected with several events which mark it as a spot of evil fame. Beside the burning there of these idols, it was at this place that Athaliah was put to death (2Ki 11:16<\/span>), and hither in after times many impure objects of worship and abominations were brought to be destroyed (2Ki 23:4<\/span>; 2Ki 23:6<\/span>; 2Ki 23:12<\/span>; 2Ch 29:16<\/span>; 2Ch 30:14<\/span>).<\/p>\n Asa degraded Maachah from the rank and state of queen-mother.<\/P> The word translated idol both here and in the parallel passage (marginal reference), does not occur elsewhere in Scripture. It is derived from a root signifying fear or trembling, and may perhaps best be understood as a fright, a horror. Such a name would seem best to apply to a grotesque and hideous image like the Phthah of the Egyptians. She made it to serve in lieu of the ordinary grove – asherah, or idolatrous emblem of Astarte (Exo 34:13<\/span> note). Asa cut it down, for like the usual asherah, Maachahs horror was fixed in the ground.<\/P> And burnt it at the brook Kidron – <\/B>Similarly Josiah, when he removed Manassehs grove – asherah – from the house of the Lord, brought it out to the brook Kidron, and burned it there. The object probably was to prevent the pollution of the holy city by even the ashes from the burning.<\/P> <\/p>\n Verse 13<\/span>. She had made an idol in a grove<\/B><\/I>] The original word, miphletseth<\/I>, is variously understood. I shall give its different views in the versions:-<\/P> <\/P> “Besides, he removed his mother Maacha from being chief in the sacred rites of Priapus, and in his grove which she had consecrated.” – VULGATE.<\/P> <\/P> “And Ana, [other copies Maacha,] he removed from being governess, because she had made an assembly in her grove.” – SEPTUAGINT.<\/P> <\/P> “Moreover, he deprived Maacha, his mother, of her own magnificence, because she had celebrated a solemnity to her own worship.” – SYRIAC.<\/P> <\/P> “And even Maacha, his mother, he removed from the kingdom, because she had made an idol in a grove.” – CHALDEE.<\/P> <\/P> “Besides, he removed Maacha, his mother, from her kingdom, because she had made a high tree into an idol.” – ARABIC.<\/P> <\/P> “Also he removed Maacha, his mother, from the kingdom, because she had made a horrible statue; and our rabbins say that it was called miphletseth<\/I>, because maphli<\/I> leytsanutha<\/I>, it produced wonderful ridicule<\/I>; for she made it ad<\/I> instar membri virilis<\/I>, and she used it daily.” – RABBI SOLOMON JARCHI.<\/P> <\/P> From the whole, it is pretty evident that the image was a mere Priapus<\/I>, or something of the same nature, and that Maachah had an assembly in the grove where this image was set up, and doubtless worshipped it with the most impure rites. What the Roman Priapus<\/I> was I need not tell the learned reader; and as to the unlearned, it would not profit him to know. Maachah<\/I> was most likely another Messalina<\/I>; and Asa probably did for his mother<\/I> what Claudius did for his wife<\/I>.<\/P> <\/p>\n Her he removed from being queen, <\/B>i.e. he took from her either the name and authority of queen-regent, which she, having been Rehoboams wife, and Abijams mother, took to herself during Asas minority, and abused to the patronage of idolatry; or the dignity of the queen-mother, and those guards, or other ensigns of honour, or instruments of power, which, as such, she had enjoyed and misemployed. Otherwise, <\/P> he removed her from the queen, <\/B>i.e. from his wife, that she might not be infected by her, and afterwards infect his children; which was a prudent and necessary care, for the prevention of so great and public a mischief. <\/P> An idol, <\/B>Heb. a terror, or horror<\/I>, i.e. a horrible idol; which it may be so called, either because all idols, though for a season they please, yet in the end will bring dreadful effects upon their worshippers; or because this was an idol of a more horrible or terrible shape, more abominable than ordinary, and not to be seen without horror; whether it was that filthy idol, called Priapus<\/I>, which was commonly placed in groves or gardens; or Pan<\/I>, or some other heathen god, to whose service she in a special manner devoted herself. <\/P> Burnt it by the brook Kidron; <\/B>that when it was burnt to powder, it might be thrown into the water, and be unfit for any use. See Exo 32:20<\/span>; Deu 12:3<\/span>. <\/P> <\/p>\n 13. also Maachah his mother, evenher he removed from being queen<\/B>The sultana, or queen dowager,was not necessarily the king’s natural mother (see 1Ki2:19<\/span>), nor was Maachah. Her title, and the privileges connectedwith that honor and dignity which gave her precedency among theladies of the royal family, and great influence in the kingdom, weretaken away. She was degraded for her idolatry. <\/P> because she had made an idolin a grove<\/B>A very obscene figure, and the grove was devoted tothe grossest licentiousness. His plans of religious reformation,however, were not completely carried through, “the high placeswere not removed” (see 1Ki3:2<\/span>). The suppression of this private worship on natural orartificial hills, though a forbidden service after the temple hadbeen declared the exclusive place of worship, the most pious king’slaws were not able to accomplish.<\/P><\/p>\n And also Maachah his mother, even her he removed from being queen<\/strong>,…. From the kingdom, as the Targum; from having any share in the government, as she might have had during his minority, his mother being dead, as some conjecture; and not only took away her power and authority, but all the ensigns of it, and perhaps forbid her the court: or he removed her from the queen, his own wife, that she might not be corrupted by her; or rather it was from presiding over the rites of the idol next mentioned, and the worshipping of it:<\/p>\n because she had made an idol in a grove<\/strong>; which had its name from horror and trembling; either because it was of a terrible aspect, or injected horror into its worshippers, or brought terrible calamities and judgments upon them: according to some Jewish writers r, it was a Priapus, of an obscene figure; and so others s, who suppose she presided over the sacred rites of this impure deity, the same with Baalpeor; and the Heathens used to place Priapus in their gardens t, to fright away birds, [See comments on Jer 49:16]<\/span>, others take it to be Pan, from whence the word “Panic”, used for any great fright:<\/p>\n and Asa destroyed her idol, and burnt it by the brook Kidron<\/strong>: and cast the ashes of it into it, that none might have any profit by it, the gold and silver on it, and in indignation to it, see Ex 32:20<\/span>.<\/p>\n r T. Bab. Avodah Zarah, fol. 44. 1. s Vid. D. Herbert de Cherbury de Relig. Gent. c. 4. p. 34. Lyram in loc. t “—-custos es pauperis horti”, Virgil. Bucol. Ecl. 7. ver. 34. & Georgic. l. 4. ver. 110. “—-furum aviumque maxima formido”, Horat. Sermon. l. 1. ode 8.<\/p>\n Commentary on <\/strong>1Ki 15:13-15<\/span> AND <\/strong>2Ch 15:8-19<\/span><\/strong><\/p>\n Asa’s Revival<\/p>\n The latter verses of the Kings account are parallel with the latter verses of the Chronicles account. The Chronicles account again adds detail to that which is but briefly mentioned in the Kings account. While the account of Kings indicates a time of revival in Judah under King Ass., that of Chronicles tells some of the deeds of revival effected by the new king. Another difference appears in regard to the name of the prophet mentioned in the section studied above. Whereas he is there called Azariah, the son of Oded, he is here called Oded. It seems probable that some scribe copying the original manuscript omitted “Azariah, the son of” in the latter passage.<\/p>\n The challenge and admonition of the prophet had a desired effect on Asa. The Scriptures say he took courage and began to put into effect a moral reformation among the people. It extended throughout the kingdom and even into those areas of Ephraim which had been annexed by Abijah. All idols were destroyed, even that of the queen mother, Maachah, who had her own private idol and grove for fornication. Asa took his grandmother’s idol, stamped it to dust, and threw it in the Kidron valley. However, he neglected to destroy the high places, though he was a man of perfect heart all his days. This shows that a man may be saved, as Asa was, and still fall short in his duty to completely separate himself from the world. It is easy to give in to popular opinion and forego things one knows he should do (see Paul’s admonition, Gal 5:7<\/span>).<\/p>\n Asa’s reform program also extended to a clean-up of the temple, particularly the sacrifice altar in the court, where burnt offerings and other offerings were made. The news traveled throughout all Israel, and many devout people out of the northern kingdom gathered in Jerusalem for the occasion, in the third month. Asa took seven hundred oxen and seven thousand sheep from the spoil acquired in the Ethiopian defeat and offered them on the altar to the Lord. The people also entered into covenant to keep the commands of the God of their fathers, wholeheartedly and conscientiously. They even went so far as to agree to the death penalty (as the law prescribed) for those who would not keep the covenant, regardless of their social standing or sex. This demonstrates the harsh rigidity of the law without grace and mercy. But the people were sincere in imposing this upon themselves. They praised the Lord with loud voice, shouting, sounding the trumpets and cornets. It was a spontaneous outburst of religious fervor, in which none who might have objected dared show himself. Asa also took the gold, silver, and vessels acquired in the battles of Abijah and those of himself and dedicated them to the temple.<\/p>\n The lessons: 1) the danger of becoming over-confident in self needs to be constantly in one’s heart; 2) it is the Lord who brings His followers to successful service, and He must be relied on if they continue the same; 3) the rebellious and disobedient can renew their blessings by turning back to the Lord; 4) relatives and friends should no more have their sinful practices condoned than any others; 5) man can never measure up to the rigidity of the law except through the victory of Jesus Christ the Savior.<\/p>\n (13) An idol in a grove.<\/strong>The original word for idolpeculiar to this passage and its parallel (2Ch. 15:16<\/span>)appears to signify a horrible abomination of some monstrous kind; and instead of in a grove, we should read for an asherah, the wooden emblem of the Canaanitish deity (on which see 1Ki. 14:22<\/span>). There seems little doubt that some obscene emblem is meant, of the kind so often connected with worship of the productive powers of nature in ancient religions, substituted as a still greater abomination for the ordinary asherah. Clearly the act of Maachah was one of so flagrant a kind, that Asa took the unusual step, on which the historian here lays great stress, of degrading her in her old age from her high dignity, besides hewing down her idol, and burning it publicly under the walls of Jerusalem.<\/p>\n 13<\/strong>. <\/strong> Queen <\/strong> “There can be no queen-consort <\/em> where there is more than one wife; and, in the East, where there is no more than one, she is not a queen, <\/em> she is simply the zan-i-shah, <\/em> ‘the king’s wife’ that is all. There is, however, in most cases, some one in the harem who, on one account or another, is recognised as the chief lady. There was one whose claim to be chief lady, or queen, <\/em> was superior to all others, and that was the MOTHER of the king. The prevalent usage of the East assigns the first rank in every household not to the wife of the master, but to his mother, to whom the wife merely becomes another daughter. And so the rank of ‘the king’s mother’ was the nearest approach to the rank and dignity of a non-regnant queen.” Kitto. <\/em> A close analogy is supposed to be in the Sultana Walide, <\/em> in the Ottoman empire. <\/p>\n She had made an idol in a grove <\/strong> Rather, she made a horrible statue to Asherah. <\/em> On Asherah, <\/em> see note at 1Ki 14:15<\/span>. The word , here rendered idol, <\/em> means something horrible <\/em> or terrible. <\/em> Furst, after some of the Rabbins, regards it as the name of a Phallus-statue, <\/em> erected to the goddess Asherah, and a symbol of the procreative power of nature. Whatever its form and its symbolism, it was an idol set up in honour of a licentious goddess and a foul system of worship, and, therefore, a horrible thing for a mother in Israel to make. <\/p>\n Burnt it <\/strong> As Moses did the golden calf. Exo 32:20<\/span>. So this idol of Maachah, like the calf at Sinai, was probably made of wood, and covered over with gold. <\/p>\n Kidron <\/strong> which runs through the deep valley beneath the walls of Jerusalem on the east. See note on 2Sa 15:23<\/span>.<\/p>\n 1Ki 15:13<\/span><\/em><\/strong>. <\/strong>Maachah his motherhe removed from being queen, because she had made an idol in a grove<\/em><\/strong><\/strong> The word which we render idol, is in the original mepletzet, <\/em>the signification of which has been doubted. The Vulgate, however, has in a great measure cleared the matter, by rendering the passage that this queen-mother was the high priestess in the sacrifices of Priapus; and when the LXX, according to the Vatican copy, informs us, that she held an assembly in this grove, and that her son Asa cut down all the close harbours or places of retreat; as the word which we render assembly, <\/em>may have a more carnal meaning; and the other, properly signifies hiding places, <\/em>or places of retirement for wicked and obscene purposes; we may hence infer, that both the Latin and Greek translators took the idol of Maachah to be some lewd and lascivious deity, which loved to be worshipped in filthy and abominable actions; and that this could be no other than the Roman Priapus, whose worshippers were chiefly women, seems to be implied in the very etymology of the word, which properly signifies terriculamentum, <\/em>or a device to frighten things away; for this was exactly the office of Priapus in all gardens. Such is the opinion of Mr. Jurieu, in his Hist. des Dogmes et Culte, part. 4: chap. 2 with whom Parkhurst in some measure agrees, though he differs in the derivation. See his Lexicon on , and Vossius de Orig. et Prog. Idol. lib. 2: cap. 14: and 74: <\/p>\n 1Ki 15:13 And also Maachah his mother, even her he removed from [being] queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt [it] by the brook Kidron.<\/p>\n Ver. 13. From being queen.<\/strong> ] Queen regent, or queen mother at least. Ne Domina esset,<\/em> so the Tigurine; ne princeps esset in sacris Priapi,<\/em> so the Vulgate; ne esset Augusta,<\/em> so Junius; ne esset sacerdotissa prima,<\/em> so others. <\/p>\n <\/p>\n Because she had made an idol.<\/strong> ] Heb., A horrible ugly thing, which some say was the picture of Priapus, others of Pan; others hold it to have been Idolum turpissimum a matre ad cultum Veneris institutum,<\/em> a most filthy idol, set up in honour of Venus. <\/p>\n <\/p>\n And Asa destroyed her idol.<\/strong> ] Heb., Cut off, deheaded it, as the expression is in Hos 10:2<\/span> .<\/p>\n Maachah: 1Ki 15:2, 1Ki 15:10, 2Ch 15:15, 2Ch 15:16-19 <\/p>\n his mother: Deu 13:6-11, Deu 33:9, Zec 13:3, Mat 10:37, Mat 12:46-50, 2Co 5:16, Gal 2:5, Gal 2:6, Gal 2:14 <\/p>\n destroyed: Heb. cut off, Lev 26:30, Deu 7:5, 2Ki 18:4, 2Ki 23:12-15, 2Ch 34:4 <\/p>\n and burnt: Exo 32:20, Deu 9:21, Jos 6:24 <\/p>\n the brook: 2Sa 15:23, 2Ki 23:6, Joh 18:1, Cedron <\/p>\n Reciprocal: Deu 12:3 – and burn 1Ki 2:37 – over the 1Ki 18:19 – prophets of the groves 2Ki 17:16 – a grove<\/p>\n 1Ki 15:13. Her he removed from being queen He took from her either the name and authority of queen regent, which she, having been Rehoboams wife, and Abijams mother, took to herself during Asas minority, or the dignity of the queen-mother, and those guards, or instruments of power, which she had enjoyed and misemployed. She had made an idol Hebrew, a terror, or horror, that is, a horrible idol; which, it may be, is so called, because it was of a more terrible shape than ordinary, and not to be seen without horror. Kidron That when it was burned to powder, it might be thrown into the water, and be unfit for any use.<\/p>\n 15:13 And also Maachah his mother, even her he {d} removed from [being] queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt [it] by the brook Kidron.<\/p>\n (d) Neither kindred nor authority should be regarded when they blaspheme God and become idolaters, but must be punished.<\/p>\n And also Maachah his mother, even her he removed from [being] queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt [it] by the brook Kidron. 13. And also Maachah ] Here, as above, the LXX. has Ana. his mother, even her he removed ] The R.V. omits … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 15:13”<\/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-9274","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9274","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=9274"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9274\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9274"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9274"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9274"}],"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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"