1 Kings 14:15

1Ki 14:15 For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger.

Ver. 15. As a reed is shaken in the water.] That never resteth, being in continual motion by wind and water, see 1Sa 25:29; the soul of a wicked man is "in a sling," violently tossed with infinite turmoils and restless.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 14:15-16. For the Lord shall smite Israel — For consenting to that idolatrous worship which Jeroboam set up. As a reed is shaken in the water — Hither and thither, with every wind. So shall the kingdom and people of Israel be always in an unquiet and unsettled state, tossed to and fro by foreign invasions and civil wars; by opposite kings and factions, and by the dissensions of the people. The emblem expresses very forcibly the ease with which God could punish the Israelites and overturn their state, notwithstanding all their greatness, even as easily as a reed is shaken with the wind. He shall root up Israel out of this good land — Which God began to do first by Tiglath-Pileser, king of Assyria, 2Ki 15:29; and then finished it by Shalmaneser, 2Ki 17:5-6, &c. And shall scatter them beyond the river — That is, Euphrates, so called by way of eminence, they being carried, as the forenamed places tell us, into the country of the Medes. Because they have made their groves — For the worship of their idols. God having before condemned the making and worshipping of the calves, by which they pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is in the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves. Who made Israel to sin — By his invention, and making the occasion of their sin, the calves; by his example, encouraging those and only those that worshipped the calves; and by his authority requiring and compelling them to do it. This is mentioned as a monstrous aggravation of his wickedness, that he was not content to sin himself, but was a great author of drawing others into sin, and of corrupting and undoing the whole kingdom; which therefore God would never forgive him, but upon all occasions mentions him with this eternal brand of infamy upon him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

14:15 Asherah was thought to be the consort of El, the elder god of ancient Canaan. Asherah worship included fertility rites at sacred trees or poles; it became a chronic sin for God’s people (15:13; 16:33; 18:19; Deut 16:21; Judg 3:7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, Euphrates.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 15. For the Lord shall smite Israel] See this prophecy fulfilled, 1Kg 15:28-30, when Baasha destroyed all the house and posterity of Jeroboam.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) And he shall root up Israel.—The first prophecy of future captivity, and that “beyond the river” (Euphrates), is here pronounced against the kingdom of Israel, on account of their share in the idolatry of Jeroboam, and in the worse abominations of the “groves.” Of all such utterances we must remember the express declaration of Jer_18:7-8 : “At what instant I shall speak concerning a nation . . . to pluck up, and to pull down, and to destroy; if that nation . . . turn from their evil, I will repent of the evil that I thought to do unto them.” The prophecy uttered does not foreclose the probation of future ages. This is, after all, only one illustration of the great truth that—however impossible it is for us to comprehend the mystery—the foreknowledge of God does not preclude the freedom and responsibility of man.

The metaphor is of the reed shaken to and fro in the river, till at last it is rooted up, swept down the stream, and cast up on some distant shore.

Their groves.—The word rendered “grove” is properly Asherah, an idol: apparently the straight stem of a tree, surmounted by an emblem of the goddess represented (whence, perhaps, the wrong translation which, from the LXX. and Vulgate, has made its way into our version). (See Exo_34:13; Deu_7:5; Deu_12:2; Jdg_3:7; Jdg_6:25; Jdg_6:28, &c.) It is thought to have been an image of some deity like Astarte; and Gesenius infers from the derivation of the name that it was dedicated to her, as the goddess of good fortune. But the worship dates from a far earlier time than the introduction of the worship of the Tyrian Astarte, and the word itself is etymologically distinct from Ashtoreth or Ashtaroth. It is notable that in 2Ki_23:15 Josiah is said not only to have destroyed the altar and high places at Bethel, but to have “burned the Asherah;” whence it may probably be concluded that (as is perhaps implied in this passage) the old worship of the Asherah, with all its superstitious and profligate accompaniments, grew up under the very shadow of the newer idolatry. From the worship of images as emblems to superstitious veneration of the images themselves, and thence to worship of many gods, the transition is unhappily only too easy.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. as a reed is shaken] For this figure of entire instability, cf. Mat_11:7 ‘a reed shaken with the wind’. And here the root is planted amid the water, which will make it more tottering still.

beyond the river] i.e. The River, par excellence, the Euphrates.

their groves] R.V. their Ashêrim. This is a plural form of the word Ashêrah, which is the name of a goddess worshipped with rites similar to those of Baal-worship. The plural probably denotes the wooden images of the goddess, which are mentioned as early as Exo_34:13, and the worship of which was common in the time of the Judges (cf. 1Ki_3:7), and then for some interval laid aside, but revived under the kings.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he shall give Israel up,.... Into the hands of their enemies:

because of the sins of Jeroboam, who did sin, and who made Israel to sin; by his devices and stratagems, by his example and edicts, and by the methods he took to prevent Israel from worshipping in the manner and place he directed to.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The general prophecy of Moses Deu 29:28, that the disobedient Israelites would be rooted up out of their land, and cast into another land, is here for the first time repeated, and is definitively applied to the ten tribes, which are to be removed “beyond the river” (the Euphrates, 1Ki 4:21, 1Ki 4:24), and “scattered.” On the fulfillment of this prophecy, and especially on the “scattering” of the ten tribes, see 2Ki 17:6 note.

Groves - See Exo 34:13 note. The grove or, “asherah”-) worship, adopted from the Canaanite nations, appears to have died away after the fierce onslaught which Gideon made upon it Jdg 6:25-31. It now revived, and became one of the most popular of the idolatries both in Israel and Judah (1Ki 14:23, and compare the marginal references).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Water. The kingdom of Israel was continually agitated with wars. --- River Euphrates, by degrees. The kings of Assyria verified these predictions; and we know not what is become of these ten tribes. (Calmet) --- To provoke. These people did not perhaps design (Haydock) to make God their enemy, no more than their king did, ver. 9. But their actions had that effect. Such expressions denote not the final cause, but the sequel of other facts, without direct intention. (Worthington) --- Yet these sins might probably be called sins of malice. (Haydock) --- They were all involved in ruin, and because they had been accomplices in wickedness. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Lord shall smite Israel, because they obeyed Jeroboam’s wicked command of worshipping the calves, and that willingly, Hos 5:11.

As a reed is shaken in the water; easily and variously, hither and thither, with every wind; so shall the kingdom and people of Israel be always in an unquiet and unsettled posture, tossed to and fro by foreign invasions and civil wars, by opposite kings and factions, and by the dissensions of the people. See 2Ki 17:18.

Beyond the river, to wit, Euphrates, oft so called by way of eminency, as Gen 15:18; 31:21; 1Ki 4:21,24. This was accomplished in part, 2Ki 15:29, and more fully 2Ki 17:6.

Because they have made their groves, for the worship of their idols, Exo 34:13; Deu 16:21. God having before condemned the making and worshipping of the calves, by which they designed or pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into another and a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves. See Poole "1Ki 18:19".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Smite Israel… root up Israel… scatter them beyond the river — Here is the first positive announcement of the Assyrian and Babylonian exiles as a punishment of Israel’s sins. Already, in earlier times, had a rooting up and scattering of the people been threatened in case of disobedience, (Deu_28:63; Deu_29:27; Jos_23:16,) but Ahijah is the first of that long line of prophets that hold up exile beyond the river Euphrates as a certainly coming woe.

Groves — Thus our version, after the Septuagint and Vulgate, renders אשׁרה. Other versions render it, a wooden pillar or a tree. The word, however, is the proper name of a heathen goddess, Asherah. Compare Jdg_3:7; and 1Ki_18:19. It is another form for Ashtoreth, the goddess of the Zidonians. Asherah was their female, as Baal was their male divinity. In the plural, as here, and often elsewhere, it seems to be used in the more general sense of idols, or images of false gods, and may well be rendered simply idols; that is, the image-pillars of Asherah.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For Heb. And. The prophet now proceeds to state the share of the people in the punishment. They had acquiesced in the wicked innovations of Jeroboam and had joined in the worship of the calves the Lord shall smite Israel, as a reed hn,q; kanna, canna, cane is shaken The construction is pregnant, viz., "shall smite Israel so that it shall be shaken as a reed," etc. (cf. Luk_7:24) "The image is very striking, for Israel was brought so low that every political influence bore it along" (Thenius) in the water, and he shall root up same word as in Deu_29:28; Jer_24:6 Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river i.e., the Euphrates; see on 1Ki_4:24. This is the first clear prophecy of the captivity foreshadowed by Moses, (Deu_4:27 Deu_28:25, Deu_28:36, Deu_28:63, Deu_28:64) and by Solomon. (1Ki_8:46-50) For its fulfilment, (see 2Ki_17:6 2Ki_18:11, etc.) because they have made their groves Heb. their Asherahs, i.e., images of Astarte. The translation "grove" after the LXX alsov, Vulg. lucus, is now abandoned. It is clear some sort of idol is intended by the term. This is evident from ver. 23, where it is said the Asherahs (A.V groves) were built "under every green tree" (cf.; 2Ki_17:10) from; 1Ki_15:13 (where see note) from 2Ki_23:6, which tells how Josiah "brought out the Asherahs out of the house of the Lord," and from the connexion in which the word is found with "molten images, carved images," etc. (ver. 23; 2Ch_33:19 2Ch_34:3, 2Ch_34:4; cf. also Jud_1:3:7; 1Ki_18:19) They were doubtless effigies of Ashtoreth, made of wood (Deu_7:5; cf. 2Ki_23:6), planted erect in the ground, (Deu_16:21) and were consecrated to her impure and revolting worship. It is clear from this passage that the frightful impurities of the Canaanitish races had subsisted in the new kingdom by the side of the new sacra. They had probably revived under Jeroboam"s rule, having apparently been in abeyance since the time of Gideon, provoking the Lord to anger. 1Ki_14:22 1Ki_15:30 1Ki_21:22; 2Ki_17:11, 17 22:17; Deu_4:25 Deu_32:16, Jud_1:2:12; Psa_78:58.

Vers. 15-16.

The Future of Israel.

The vision of the Shilonite concerning the house of Israel, now before us, seems to have come upon him suddenly. We think the exclamation, "But what? Even now!" was the half-involuntary expression of the surprise of this new revelation. This utterance should, then, have stood at the beginning of verse 15 rather than at the end of the verse preceding. The connecting particle "For," with which verse 15 now opens, favours this view. The new vision describes the then future calamities of Israel, together with their provoking causes.

I HE WAS HENCEFORTH TO BE TROUBLED IN HIS OWN LAND. He is there to stagger and tremble under the stroke of God

1. As a reed is shaken in the water.

(1) The reed is a figure of frailty. Rabshakeh, in describing the inability of the Egyptians to support Hezekiah against the Assyrians, compares them to a bruised reed. (2Ki_18:21; Isa_36:6; see also Eze_39:6) Contrariwise, our Lord, asserting the stability and vigour of John Baptist, said that he was no "reed shaken with the wind". (Mat_11:7) In derision of the royalty of Jesus the soldiers put a reed in His hand for a sceptre. (Mat_27:29) Subsequent history bore emphatic testimony to the instability and feebleness of Ephraim.

(2) The reed is "shaken in the water." This element is at once a symbol of trouble and of people (see Psa_69:17; Rev_17:15) So disquiet, arising from popular tumults and civil war, is suggested. And did not this become fact? The frequent changes of dynasty kept the nation in perpetual broils. These evils were aggravated by wars with their brethren of Judah.

2. As a reed shaken by the wind.

(1) This is not asserted, but implied, since reeds shake in water when moved by winds. And foreign influences had much to do with the troubles of Israel.

(2) Foreign idolatries introduced by Solomon"s wives were at the root of the troubles.

(3) The wars between Israel and Judah brought foreign armies upon the scene Egyptians, Syrians, and Assyrians. By these rough winds the troubles were aggravated.

II THEN TO BE SCATTERED IN THE LANDS OF STRANGERS.

1. A captivity of Israel is foretold.

(1) The settlement of the people in Canaan is frequently described in Scripture under the figure of the planting of a vine there (see Psa_64:2 Psa_80:8; Jer_2:21 Jer_11:17)

(2) This is now to be reversed. "He shall root up Israel out of this good land which he gave to their fathers." Suppose the vine had feeling; what a painful process!

2. Also the region of their dispersion.

(1) "I will scatter them beyond the river" i.e. , the Euphrates, for thus, by emphasis, this river is ever distinguished in Scripture. (see Gen_15:18; compare Deu_11:24 with 1Ki_4:21 and Psa_72:8)

(2) This river also stands for the Assyrians, through whose territory it flowed. Their armies invading Israel are likened to the Euphrates rising and overflowing its western bank. (see Isa_8:7)

(3) How literally was all this accomplished. (see 2Ki_15:29 2Ki_17:6, 2Ki_17:18)

III THESE VISITATIONS WERE TO EXPRESS THE ANGER OF GOD.

1. First provoked by their Canaanitish idolatries.

(1) These are represented here by "their groves." The word Asherah (tr hry occurs thirty-nine times, and is everywhere translated groves, yet it may well be doubted whether this is its meaning. For take the next occurrence after that in our text, viz., ver. 28 of this chapter: How could a grove be built under a green tree? How could a grove be made in the house of the Lord? (See 2Ki_21:7 2Ki_23:6, 2Ki_23:18)

(2) These Asheroth, or Asherim, appear to have been images made of wood, cased in metal, perhaps fashioned like goats, which were worshipped with abominable rites. They were popular Canaanitish divinities, and for this reason to be execrated by Israelites. (see Exodus Deu_16:21)

(3) But for all this they fell into the snare of worshipping together with the Baalim, or Bulls, and other Canaanitish idols (Jud_1:3:7 6:25; 1Ki_18:19)

2. Then by their complicity in the sin of Jeroboam.

(1) This addition to their earlier idolatries filled up the measure of their iniquity. For it completely alienated them from the worship of Jehovah in His temple.

(2) They forsook the Lord, so He threatens to "give up Israel for the sin of Jeroboam," as He had also given up the house of Jeroboam to judgment.

J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Is shaken - Hither and thither, with every wind. So shall the kingdom and people of Israel be always in an unquiet and unsettled posture, tossed to and fro by foreign invasions and civil wars; by opposite kings and factions, and by the dissensions of the people. The river - Euphrates, so called by way of eminency, this was accomplished in part 2 Kings xv, 29, and more fully, 2 Kings xvii, 6. Groves - For the worship of their idols, God having before condemned the making and worshipping of the calves, by which they pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is in the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.