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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 22:41–53.
Here is, I. A short account of the reign of Jehoshaphat king of Judah, of which we shall have a much fuller narrative in the book of Chronicles, and of the greatness and goodness of that prince, neither of which was lessened or sullied by any thing but his intimacy with the house of Ahab, which, upon several accounts, was a diminution to him. His confederacy with Ahab in war we have already found dangerous to him, and his confederacy with Ahaziah his son in trade sped no better. He offered to go partner with him in a fleet of merchant-ships, that should fetch gold from Ophir, as Solomon's navy did, Kg1 22:49. See Ch2 20:35, Ch2 20:36. But, while they were preparing to set sail, they were exceedingly damaged and disabled by a storm (broken at Ezion-geber), which a prophet gave Jehoshaphat to understand was a rebuke to him for his league with wicked Ahaziah (Ch2 20:37); and therefore, as we are told here (Kg1 22:49), when Ahaziah desired a second time to be a partner with him, or, if that could not be obtained, that he might but send his servants with some effects of board Jehoshaphat's ships, he refused: Jehoshaphat would not. The rod of God, expounded by the word of God, had effectually broken him off from his confederacy with that ungodly unhappy prince. Better buy wisdom dear than be without it; but experience is therefore said to be the mistress of fools because those are fools that will not learn till they are taught by experience, and particularly till they are taught the danger of associating with wicked people. Now Jehoshaphat's reign appears here to have been none of the longest, but one of the best. 1. It was none of the longest, for he reigned but twenty-five years (Kg1 22:42), but then it was in the prime of his time, between thirty-five and sixty, and these twenty-five, added to his father's happy forty-one, give us a grateful idea of the flourishing condition of the kingdom of Judah, and of religion in it, for a great while, even when things were very bad, upon all accounts, in the kingdom of Israel. If Jehoshaphat reigned not so long as his father, to balance this he had not those blemishes on the latter end of his reign that his father had (Ch2 16:9, Ch2 16:10, Ch2 16:12), and it is better for a man that has been in reputation for wisdom and honour to die in the midst of it than to outlive it. 2. Yet is was one of the best, both in respect of piety and prosperity. (1.) He did well: He did that which was right in the eyes of the Lord (Kg1 22:43), observed the commands of his God, and trod in the steps of his good father; and he persevered therein: He turned not aside from it. Yet every man's character has some but or other, so had his; the high places were not taken away, no not out of Judah and Benjamin, though those tribes lay so near Jerusalem that they might easily bring their offerings and incense to the altar there, and could not pretend, as some other of the tribes, the inconveniency of lying remote. But old corruptions are with difficulty rooted out, especially when they have formerly had the patronage of those that were good, as the high places had of Samuel, Solomon, and some others. (2.) His affairs did well. He prevented the mischiefs which had attended their wars with the kingdom of Israel, establishing a lasting peace (Kg1 22:44), which would have been a greater blessing if he had contented himself with a peace, and not carried it on to an affinity with Israel; he put a deputy, or viceroy, in Edom, so that the kingdom was tributary to him (Kg1 22:47), and therein the prophecy concerning Esau and Jacob was fulfilled, that the elder should serve the younger. And, in general, mention is made of his might and his wars, Kg1 22:45. He pleased God, and God blessed him with strength and success. His death is spoken of (Kg1 22:50), to shut up his story, yet, in the history of the kings of Israel, we find mention of him afterwards, Kg2 3:7.
II.The beginning of the story of Ahaziah the son of Ahab, Kg1 22:51-53.
His reign was very short, not two years. Some sinners God makes quick work with. It is a very bad character that is here given him. He not only kept up Jeroboam's idolatry, but the worship of Baal likewise; though he had heard of the ruin of Jeroboam's family, and had seen his own father drawn into destruction by the prophets of Baal, who had often been proved false prophets, yet he received no instruction, took no warning, but followed the example of his wicked father and the counsel of his more wicked mother Jezebel, who was still living. Miserable are the children that not only derive a stock of corruption from their parents, but are thus taught by them to trade with it; and unhappy, most unhappy parents, are those that help to damn their children's souls.
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Summary
King Jehoshaphat of Judah, in a testament to his unwavering devotion to Yahweh, undertook a decisive and thorough spiritual purification of the land. He eradicated the remaining male cult prostitutes, known as "sodomites" in the King James Version, who had persisted in Judah since the incomplete reforms of his father, Asa. This action underscores Jehoshaphat's profound zeal for religious purity and his determination to uphold the covenant standards of God, building upon and perfecting the righteous initiatives of his predecessor.
Context
Literary Context
This verse is strategically placed within the narrative of King Jehoshaphat's reign, immediately following the general commendation of his righteous conduct in 1 Kings 22:43. While the preceding verses detail his controversial alliance with King Ahab of Israel—a decision that would later draw divine rebuke, as seen in 2 Chronicles 19:2—1 Kings 22:46 pivots to highlight his internal reforms. This juxtaposition serves to emphasize Jehoshaphat's commitment to spiritual purity within his own kingdom, presenting a positive counterpoint to his political misjudgment. It showcases his dedication to God's law and contributes to the overall Deuteronomistic evaluation of his kingship, which consistently judges rulers based on their adherence to the covenant.
Historical & Cultural Context
The term "sodomites" in the King James Version translates the Hebrew word qedeshiym (plural of qâdêsh), which refers to male cult prostitutes who served in pagan fertility cults. These individuals engaged in ritualistic sexual acts as part of their worship, practices that were explicitly and vehemently forbidden under Mosaic Law (e.g., Deuteronomy 23:17-18 and Leviticus 18:24-30). Such cults were endemic to the Canaanite religions that surrounded Israel, and their insidious influence frequently infiltrated Israelite worship, leading to syncretism and idolatry. King Asa, Jehoshaphat's father, had initiated significant reforms to remove these abominations (1 Kings 15:12), but as 1 Kings 22:46 reveals, a "remnant" had persisted, underscoring the deep-seated nature of these pagan influences and the ongoing, generational struggle for religious purity in ancient Judah.
Key Themes
1 Kings 22:46 powerfully reinforces several foundational themes prevalent throughout the books of Kings. Firstly, it underscores the theme of religious purity and covenant faithfulness, demonstrating Jehoshaphat's unwavering commitment to eradicating practices that directly violated God's law and defiled the land and its people. Secondly, it highlights the ongoing battle against idolatry and syncretism, revealing that even after significant reforms by a generally righteous king like Asa, the pervasive and insidious influence of paganism could linger, necessitating continuous vigilance and decisive action from subsequent leaders. Finally, it emphasizes the legacy of righteous leadership and progressive reformation, as Jehoshaphat builds upon his father's incomplete work, showcasing a generational commitment to upholding divine standards and completing the arduous task of national spiritual cleansing, thereby contributing to the overall Deuteronomistic evaluation of his reign as one that "did what was right in the eyes of the LORD" (1 Kings 22:43).
Exposition and Analysis
Key Word Analysis
This word (H3499) signifies "an overhanging, i.e. an excess, superiority, remainder." In this context, it points to that which was left over or persisted despite previous efforts. Its use here highlights the incomplete nature of Asa's reforms and the tenacious hold of pagan practices in Judah, indicating that while significant progress had been made, the problem was not fully eradicated. Jehoshaphat's action targets this lingering "remainder," demonstrating his commitment to a more thorough cleansing.
This term (H6945), often translated as "cult prostitute" or "shrine prostitute," literally means "a (quasi) sacred person" or "consecrated one." This is a profound irony, as these individuals were "consecrated" not to Yahweh, the Holy One of Israel, but to pagan deities, engaging in ritualistic sexual acts within fertility cults. Their presence represented a direct affront to the holiness of God and a gross violation of the Mosaic Law, which explicitly forbade such practices (e.g., Deuteronomy 23:17). Jehoshaphat's removal of them was an act of profound spiritual cleansing, aimed at restoring the land's purity and exclusive devotion to Yahweh.
The verb (H1197) translated as "took out" implies a more forceful, even destructive, removal than a simple taking. While its primary meaning relates to burning or consuming, it can also mean "to bring (put, take) away" or "to clear away" in a decisive manner. In this context, it suggests that Jehoshaphat did not merely suppress these cult prostitutes but actively and thoroughly purged them from the land, as if consuming or destroying their presence. This verb choice underscores the severity of the action and the complete eradication intended by the king.
Verse Breakdown
"And the remnant of the sodomites,"
This opening phrase immediately establishes the lingering nature of the problem. It implies that the issue of cult prostitution, though addressed by previous kings, had not been entirely eradicated. The presence of a "remnant" suggests that these illicit cults had managed to persist, perhaps in hidden corners or less prominent shrines, highlighting the tenacious and insidious nature of sin and idolatry, which often requires persistent and comprehensive effort to fully uproot.
"which remained in the days of his father Asa,"
This clause explicitly connects Jehoshaphat's action to the reign of his father, King Asa. It establishes a clear continuity in the struggle against idolatry across generations of righteous kings. It also subtly but significantly implies that even a good king like Asa, despite his earnest reforms (1 Kings 15:12), could not achieve a complete and final purification, leaving an important task for his successor. Jehoshaphat's willingness to address this lingering issue demonstrates his thoroughness and commitment to a more complete spiritual reformation than his father's.
"he took out of the land."
This final clause describes Jehoshaphat's decisive and comprehensive action. The verb "took out" (Hebrew: bâʻar) implies a forceful removal, a purging, or even a destruction of their presence. It signifies a comprehensive and authoritative act of cleansing, indicating that Jehoshaphat did not merely suppress these practices but actively expelled the individuals involved from the territory of Judah. This action was a direct fulfillment of the Deuteronomic command to purge evil from the land, ensuring that the covenant community remained distinct and holy before God.
Literary Devices
The verse employs several potent literary devices to convey its message effectively. The most striking is Irony in the use of "sodomites" (Hebrew: qâdêsh), a term literally meaning "holy one" applied to those engaged in deeply unholy and forbidden practices. This linguistic irony powerfully underscores the perversion of true worship and the profound spiritual corruption that had infiltrated Judah. There is also a clear theme of Continuity and Completion, as Jehoshaphat's action is explicitly linked to his father Asa's incomplete reforms. This portrays Jehoshaphat not merely as a follower of righteous footsteps but as a king who brought his father's good work to a more thorough and decisive conclusion. This highlights the Progressive Nature of Reformation, where spiritual cleansing is an ongoing, generational task requiring persistent vigilance. Furthermore, the act of "taking out of the land" functions as Symbolism for the purification of the nation, representing a physical and spiritual purging of defilement to restore the land's covenant relationship with Yahweh and ensure its holiness.
Theological and Thematic Connections
Jehoshaphat's decisive action in purging the remnant of cult prostitutes from Judah is a powerful testament to the ongoing divine demand for holiness and purity within the covenant community. It underscores the theological truth that God's people are called to be distinct from the surrounding pagan cultures, rejecting all forms of idolatry and practices that defile. This act of cleansing is not merely a historical anecdote but a recurring theme throughout biblical theology, emphasizing the need for thorough repentance and the removal of anything that compromises one's exclusive devotion to God. It highlights the persistent nature of sin and the necessity of continuous vigilance and active reformation, both individually and corporately, to maintain a right standing with the holy God who demands unblemished worship.
Reflection and Application
The account of Jehoshaphat's purification of the land serves as a profound spiritual mirror for believers today. Just as remnants of pagan practices lingered in Judah despite previous reforms, so too can subtle or overt forms of compromise, ungodly habits, or worldly influences persist in our lives even after initial commitments to faith. This verse challenges us to engage in a thorough and continuous process of spiritual self-examination and cleansing, refusing to tolerate any "remnants" of sin that might defile our walk with God. It calls us to a radical commitment to holiness, to actively "take out of the land" of our hearts and lives anything that contradicts God's word or hinders our devotion to Him. This requires vigilance, courage, and a willingness to complete the work of sanctification that the Holy Spirit has begun, ensuring that our lives reflect the purity and righteousness of Christ and that we are truly consecrated to Him.
Questions for Reflection
FAQ
What does "sodomites" mean in this context, and why were they considered such a problem?
In 1 Kings 22:46, the term "sodomites" (KJV) translates the Hebrew word qâdêsh (plural qedeshiym), which literally means "holy one" or "consecrated one." Ironically, these were male cult prostitutes who were "consecrated" to pagan deities, not to Yahweh. They engaged in ritualistic sexual acts as part of fertility cults, which were common in Canaanite religion and explicitly condemned by God. These practices were a direct violation of God's covenant law given to Israel (e.g., Deuteronomy 23:17-18 and Leviticus 18:22-24). Their presence in Judah represented a severe form of idolatry and moral corruption, defiling the land and undermining the exclusive worship of the one true God. Jehoshaphat's removal of them was essential for restoring religious purity and covenant faithfulness in Judah, demonstrating his commitment to the Law.
Christ-Centered Fulfillment
Jehoshaphat's zealous act of purging the "remnant of the sodomites" from Judah serves as a powerful Old Testament shadow pointing to the ultimate and complete spiritual cleansing accomplished by Jesus Christ. While Jehoshaphat could only remove the physical presence of defiling practices, Christ came to deal with the root cause of all defilement: sin itself. Just as the cult prostitutes represented a pervasive spiritual sickness in the land, so too does sin permeate humanity, necessitating a radical and divine purification. Jesus, as the true and perfect King, did not merely "take out" external impurities but offered himself as the ultimate sacrifice, shedding His precious blood to cleanse us from all sin and unrighteousness (1 John 1:7 and Hebrews 9:14). Through His death and resurrection, He established a new covenant, creating a people who are truly consecrated to God, not in ironic perversion, but in genuine holiness and truth (1 Peter 2:9). The ongoing work of sanctification in the believer's life, empowered by the Holy Spirit, is the New Testament fulfillment of this ancient call to purity, as we are continually transformed into the image of Christ, purging the "remnants" of sin from our hearts and lives, anticipating the glorious day when we will be presented before Him "without blemish or spot or any such thing" (Ephesians 5:27) and fully redeemed.