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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 15:9–24. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here a short account of the reign of Asa; we shall find a more copious history of it Ch2 14:1-15, 15, and Ch2 16:1-14. Here is,
I.The length of it:
He reigned forty-one years in Jerusalem, Kg1 15:10. In the account we have of the kings of Judah we find the number of the good kings and the bad ones nearly equal; but then we may observe, to our comfort, that the reign of the good kings was generally long, but that of the bad kings short, the consideration of which will make the state of God's church not altogether so bad within that period as it appears at first sight. Length of days is in Wisdom's right hand. Honour thy father, much more thy heavenly Father, that thy days may be long.
II.The general good character of it (Kg1 15:11):
Asa did that which was right in the eyes of the Lord, and that is right indeed which is so in God's eyes; those are approved whom he commends. He did as did David his father, kept close to God, and to his instituted worship, was hearty and zealous for that, which gave him this honourable character, that he was like David, though he was not a prophet, or psalmist, as David was. If we come up to the graces of those that have gone before us it will be our praise with God, though we come short of their gifts. Asa was like David, though he was neither such a conqueror nor such an author; for his heart was perfect with the Lord all his days (Kg1 15:14), that is, he was both cordial and constant in his religion. What he did for God he was sincere in, steady and uniform, and did it from a good principle, with a single eye to the glory of God.
III.The particular instances of Asa's piety. His times were times of reformation. For,
1.He removed that which was evil. There reformation begins; and a great deal of work of that kind his hand found to do. For, though it was but twenty years after the death of Solomon that he began to reign, yet very gross corruption had spread far and taken deep root. Immorality he first struck at: He took away the sodomites out of the land, suppressed the brothels; for how can either prince or people prosper while those cages of unclean and filthy birds, more dangerous than pest-houses, are suffered to remain? Then he proceeded against idolatry: He removed all the idols, even those that his father had made, Kg1 15:12. His father having made them, he was the more concerned to remove them, that he might cut off the entail of the curse, and prevent the visiting of that iniquity upon him and his. Nay (which redounds much to his honour, and shows his heart was perfect with God), when he found idolatry in the court, he rooted it out thence, Kg1 15:13. When it appeared that Maachah his mother, or rather his grandmother (but called his mother because she had the educating of him in his childhood), had an idol in a grove, though she was his mother, his grandmother, - though, it is likely, she had a particular fondness for it, - though, being old, she could not live long to patronise it, - though she kept it for her own use only, yet he would by no means connive at her idolatry. Reformation must begin at home. Bad practices will never be suppressed in the country while they are supported in the court. Asa, in every thing else, will honour and respect his mother; he loves her well, but he loves God better, and (like the Levite, Deu 33:9) readily forgets the relation when it comes in competition with his duty. If she be an idolater,
(1.)Her idol shall be destroyed, publicly exposed to contempt, defaced, and burnt to ashes by the brook Kidron, on which, it is probable, he strewed the ashes, in imitation of Moses (Exo 32:20) and in token of his detestation of idolatry and his indignation at it wherever he found it. Let no remains of a court-idol appear.
(2.)She shall be deposed, He removed her from being queen, or from the queen, that is, from conversing with his wife; he banished her from the court, and confined her to an obscure and private life. Those that have power are happy when thus they have hearts to use it well.
2.He re-established that which was good (Kg1 15:15): He brought into the house of God the dedicated things which he himself had vowed out of the spoils of the Ethiopians he had conquered, and which his father had vowed, but lived not to bring in pursuant to his vow. We must not only cease to do evil, but learn to do well, not only cast away the idols of our iniquity, but dedicate ourselves and our all to God's honour and glory. When those who, in their infancy, were by baptism devoted to God, make it their own act and deed to join themselves to him and vigorously employ themselves in his service, this is bringing in the dedicated things which they and their fathers have dedicated: it is necessary justice - rendering to God the things that are his.
VI.The policy of his reign.
He built cities himself, to encourage the increase of his people (Kg1 15:23) and to invite others to him by the conveniences of habitation; and he was very zealous to hinder Baasha from building Ramah, because he designed it for the cutting off of communication between his people and Jerusalem and to hinder those who in obedience to God would come to worship there. An enemy must by no means be suffered to fortify a frontier town.
V.The faults of his reign.
In both the things for which he was praised he was found defective. The fairest characters are not without some but or other in them.
1.Did he take away the idols? That was well; but the high places were not removed (Kg1 15:14); therein his reformation fell short. He removed all images which were rivals with the true God or false representations of him; but the altars which were set up in high places, and to which those sacrifices were brought which should have been offered on the altar in the temple, those he suffered to stand, thinking there was no great harm in them, they having been used by good men before the temple was built, and being loth to disoblige the people, who had a kindness to them and were wedded to them both by custom and convenience; whereas in Judah and Benjamin, the only tribes under Asa's government which lay so near Jerusalem and the altars there, there was less pretence for them than in those tribes which lay more remote. They were against the law, which obliged them to worship at one place, Deu 12:11. They lessened men's esteem of the temple and the altars there, and were an open gap for idolatry to enter in at, while the people were so much addicted to it. It was not well that Asa, when his hand was in, did not remove these. Nevertheless his heart was perfect with the Lord. This affords us a comfortable note, That those may be found honest and upright with God, and be accepted of him, who yet, in some instances, come short of doing the good they might and should do. The perfection which is made the indispensable condition of the new covenant is not to be understood of sinlessness (then we were all undone), but sincerity.
2.Did he bring in the dedicated things? That was well; but he afterwards alienated the dedicated things, when he took the gold and silver out of the house of God and sent them as a bribe to Benhadad, to hire him to break his league with Baasha, and, by making an inroad upon his country, to give him a diversion from the building of Ramah, Kg1 15:18, Kg1 15:19. Here he sinned,
(1.)In tempting Benhadad to break his league, and so to violate the public faith. If he did wrong in doing it, as certainly he did, Asa did wrong in persuading him to do it.
(2.)In that he could not trust God, who had done so much for him, to free him out of this strait, without using such indirect means to help himself.
(3.)In taking the gold out of the treasury of the temple, which was not to be made use of but on extraordinary occasions. The project succeeded. Benhadad made a descent upon the land of Israel, which obliged Baasha to retire with his whole force from Ramah (Kg1 15:20, Kg1 15:21), which gave Asa a fair opportunity to demolish his works there, and the timber and stones served him for the building of some cities of his own, Kg1 15:22. But, though the design prospered, we find it was displeasing to God; and though Asa valued himself upon the policy of it, and promised himself that it would effectually secure his peace, he was told by the prophet that he had done foolishly, and that thenceforth he should have wars; see Ch2 16:7-9.
VI.The troubles of his reign. For the most part he prospered; but,
1.Baasha king of Israel was a very troublesome neighbour to him. He reigned twenty-four years, and all his days had war, more or less, with Asa, Kg1 15:16. This was the effect of the division of the kingdoms, that they were continually vexing one another, and so weakened one another, which made them both an easier prey to the common enemy.
2.In his old age he was himself afflicted with the gout: He was diseased in his feet, which made him less fit for business and peevish towards those about him.
VII.The conclusion of his reign.
The acts of it were more largely recorded in the common history (to which reference is here had, Kg1 15:23) than in this sacred one. He reigned long, but finished at last with honour, and left his throne to a successor no way inferior to him.
Historical interpretation
Fourteen Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Furthermore, the adversary tempted Job through his children and his possessions, and when he could not prevail over him, he went and brought against him his armor, and he came, bringing with him a daughter of Eve, who had caused Adam to sink, and through her mouth he said to Job, her righteous husband, “Curse God.” But Job rejected her counsel. King Asa also conquered the Accursed-of-life, when he wished to come in against him, through his mother. For Asa knew his craftiness and removed his mother from her high estate and cut in pieces her idol and cast it down.
In the meantime, Asa devoted himself to the reconstruction of the ruins of religion. He destroyed the temples of the idols, smashed the statues, set the sacred woods on fire and removed the ignominy of the effeminate priests. He also drove away Maacah, the mother of his father, Abijam. [She] was the high priestess of that abomination, and he chased her off from that place of honor that she was holding and broke her idols and burned them. Therefore, after removing the worship of the idols in this manner, he restored the holy rites of true religion and constantly protected all the sacred institutions for the forty-one years in which he ruled over the state.
His mother: That is, his grandmother; unless we suppose, which is not improbable, that the Maacha here named is different from the Maacha mentioned, ver. 2.
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Summary
1 Kings 15:10 serves as a succinct introduction to the reign of King Asa of Judah, precisely stating the duration of his rule as forty-one years in Jerusalem. Crucially, it identifies his "mother" – a term often referring to the queen mother or grandmother in royal genealogies – as Maachah, the daughter of Abishalom. This verse functions as a vital chronological and genealogical marker, immediately highlighting the significant, often influential, role of the queen mother within the Judahite court and setting the stage for Asa's largely righteous reign and subsequent religious reforms.
Context
Literary Context
This verse marks a pivotal transition in the narrative of the Book of Kings. It immediately follows the brief, unfaithful, and ultimately unsuccessful reign of Abijam, Asa's father, whose idolatry and conflict with Jeroboam are detailed in the preceding verses of 1 Kings 15. With Asa's ascension, the narrative shifts to a period of greater spiritual fidelity and stability for Judah. The subsequent verses, particularly 1 Kings 15:11, will laud Asa for largely "doing what was right in the eyes of the Lord, as his father David had done," contrasting sharply with his immediate predecessor. The inclusion of the queen mother's name is a consistent literary feature in the accounts of Judahite kings, underscoring her unique and often powerful position within the royal court, a detail that will prove significant in Asa's later reforms.
Historical & Cultural Context
The mention of "forty and one years" signifies an exceptionally long and stable reign for a monarch in the turbulent ancient Near East, especially within the context of the divided kingdoms of Israel and Judah. Jerusalem, as the capital, remained the spiritual and political heart of Judah, housing the Temple and serving as the seat of the Davidic dynasty. Culturally, the role of the gebirah, or queen mother, was distinctively powerful in Judah, often acting as a regent, a significant advisor, or a figure of immense prestige and authority, second only to the king. Her identity, "Maachah, the daughter of Abishalom," is profoundly significant. "Abishalom" is widely understood to be a variant of Absalom, King David's rebellious son. This connection means Maachah was directly linked to the royal Davidic lineage, affording her immense prestige and influence, which explains her prominent mention and her later impact on Asa's reign.
Key Themes
This verse contributes to several overarching themes within the broader historical narrative of 1 Kings. Firstly, it reinforces the Chronological Record of the kings of Judah and Israel, emphasizing the meticulous nature of the biblical historical account, which often provides precise regnal lengths and lineage details. Secondly, it highlights the theme of Royal Succession and the Davidic Covenant, a crucial element of God's enduring promise to David that his house and kingdom would be established forever (2 Samuel 7:16). Asa's long reign is presented as a period of stability, hinting at God's continued faithfulness to His covenant despite the spiritual failings of many kings. Lastly, the specific mention of Maachah underscores the Influence of the Queen Mother, a recurring motif in Judahite royal narratives. Her prominent role, as seen later when Asa removes her from her position due to her idolatry (1 Kings 15:13), demonstrates the profound impact these matriarchs could have on the spiritual and political direction of the kingdom.
Exposition and Analysis
Key Word Analysis
This primitive root means "to reign," or inceptively, "to ascend the throne." It can also causatively mean "to induct into royalty." By implication, it can refer to taking counsel or ruling. In this context, it signifies Asa's formal assumption of royal authority and the commencement of his rule over the kingdom of Judah. The longevity of his "reign" (forty-one years) suggests a period of established governance and relative stability, allowing for the significant religious reforms attributed to him.
This primitive word denotes a "mother" as the bond of the family, used in a wide sense, both literally and figuratively, similar to "father." While literally meaning "mother," in biblical genealogies, especially within royal accounts, this term frequently extends to include grandmothers or even more distant female ancestors. This broader usage is essential for understanding 1 Kings 15:10, as Maachah is explicitly identified as the mother of Abijam (Asa's father) in 1 Kings 15:2. Therefore, Maachah was Asa's paternal grandmother, holding the powerful and influential position of gebirah, or queen mother, in the Judahite court.
Derived from the word for "to build" (as feminine of 'ben' - son), this term refers to a female offspring, a "daughter." It is used in a wide sense, similar to other terms of relationship, both literally and figuratively. In this verse, it explicitly states Maachah's direct lineage, identifying her as the "daughter of Abishalom." This genealogical detail connects her to a specific family line, which, as discussed in the context, is understood to be the line of Absalom, King David's son, thereby linking Maachah directly to the prestigious Davidic royal house.
Verse Breakdown
"And forty and one years reigned he in Jerusalem."
This initial clause provides the precise duration of King Asa's rule and its geographical center. The "forty and one years" highlights the remarkable longevity of his reign, a period that would allow for significant political and religious developments. "In Jerusalem" signifies the continuity of the Davidic dynasty's rule from the divinely chosen capital, the city where the Temple stood and where God's presence was uniquely manifested, reinforcing the legitimacy and stability of Asa's kingship within the covenantal framework.
"And his mother's name [was] Maachah, the daughter of Abishalom."
This second clause identifies the influential female figure associated with Asa's reign and her prestigious lineage. The term "mother" (understood as grandmother or queen mother) underscores Maachah's significant and often powerful role as gebirah within the royal court, a position of considerable authority in Judah. Her identification as "the daughter of Abishalom" (Absalom, son of David) firmly places her within the royal house of David, lending her immense prestige and influence, which would prove consequential for Asa's reign, particularly in his later religious reforms.
Literary Devices
The primary literary device at play in 1 Kings 15:10 is Conciseness in historical record-keeping. The verse efficiently delivers crucial information—the length of Asa's reign, the location of his rule, and the identity of his queen mother—without superfluous detail, a hallmark of the Deuteronomistic Historian's style throughout the Books of Kings. This brevity, however, carries significant weight, as the duration of a king's reign often serves as an implicit commentary on his stability and the degree of God's favor. Furthermore, the inclusion of the queen mother's name and her enigmatic lineage as "daughter of Abishalom" functions as a subtle form of Foreshadowing. It hints at the powerful influence Maachah would exert, setting the stage for her later removal by Asa due to her idolatry, an event that underscores the ongoing spiritual struggle within the royal family and the nation. The genealogical detail also serves as Legitimation, confirming Asa's place within the Davidic line and the continuity of the covenantal promise.
Theological and Thematic Connections
1 Kings 15:10, though brief, is rich in theological implications. It underscores God's unwavering faithfulness to His covenant with David, as a legitimate successor continues to reign in Jerusalem, despite the spiritual failings and idolatry of previous kings like Abijam. Asa's long reign, introduced here, provided a period of stability and opportunity for spiritual renewal in Judah, demonstrating God's patience and His desire for His people to return to Him. The mention of Maachah, the queen mother, also highlights the pervasive influence of family and leadership on the spiritual health of a nation, reminding us that spiritual battles are often fought not just on battlefields but within the very fabric of society and its leadership. This verse subtly points to the ongoing tension between divine promise and human responsibility, setting the stage for Asa's courageous reforms and later struggles with both internal and external pressures.
Reflection and Application
This seemingly straightforward historical record offers profound insights for contemporary reflection and application. The longevity of Asa's reign in Jerusalem speaks to the potential for sustained, righteous leadership to bring stability and positive change to a community or nation. It challenges us to consider the long-term impact of our decisions, particularly for those in positions of influence, whether in families, churches, or broader society. The complex role of Maachah, the queen mother, reminds us of the significant, often understated, influence that family members, especially matriarchs or patriarchs, can wield. This influence can be for good, fostering spiritual growth and faithfulness, or for ill, leading to compromise and idolatry. This prompts us to examine the spiritual health of our own households and communities, recognizing the ripple effect of individual choices and the importance of spiritual integrity within our spheres of influence. Ultimately, Asa's story, beginning with this verse, encourages us to pursue faithfulness to God, even when surrounded by spiritual compromise, and to actively work towards removing anything that hinders true worship and obedience.
Questions for Reflection
FAQ
Why is Maachah called Asa's mother when she was likely his grandmother?
The Hebrew word for "mother," 'em (אֵם), can be used more broadly in biblical genealogies and historical records to refer to a grandmother or even a more distant female ancestor. This is a common linguistic convention in ancient Near Eastern texts, where precise lineal relationships were sometimes less important than the influential role or position held. In the specific case of Maachah, 1 Kings 15:2 clearly states that Maachah was the mother of Abijam, who was Asa's father. Therefore, for Asa, Maachah would have been his paternal grandmother. Her designation as "mother" in 1 Kings 15:10 highlights her extremely prominent and influential role as the gebirah, or queen mother, a position of significant power and authority in the Judahite court, rather than strictly defining her biological relationship to Asa.
Who was Abishalom, and why is his connection to Maachah significant?
"Abishalom" is widely recognized as a variant spelling of "Absalom," the third son of King David, infamous for his rebellion against his father (2 Samuel 15:1-12). Therefore, Maachah, being "the daughter of Abishalom," was likely a granddaughter of King David through Absalom. This connection is highly significant because it firmly places Maachah within the prestigious royal lineage of David. Her direct link to the founding monarch of the Judahite dynasty would have bestowed upon her immense status, authority, and influence within the royal court. This high standing is crucial for understanding why Asa's later act of removing her from her position due to her idolatry (1 Kings 15:13) was such a bold and decisive move, demonstrating his commitment to religious purity above familial loyalty or political expediency.
Christ-Centered Fulfillment
1 Kings 15:10, though a simple historical record, contributes to the grand narrative of God's redemptive plan culminating in Jesus Christ. The mention of Asa's long reign in Jerusalem, and his lineage through Maachah connected to David, underscores the enduring nature of God's covenant with David—a promise that a descendant would always sit on the throne (2 Samuel 7:16). While Asa, like all earthly kings, was imperfect and his reign eventually ended, he foreshadows the ultimate, perfect King. Jesus Christ is the true Son of David, the one whose kingdom is eternal and whose reign will never cease (Luke 1:32-33). The Davidic lineage, meticulously traced in the Gospels (Matthew 1:1), confirms Jesus' rightful claim to the throne. Unlike Asa, who could only bring about temporary reforms and whose kingdom was eventually conquered, Jesus is the King who brings eternal spiritual cleansing and establishes an everlasting kingdom of righteousness and peace, fulfilling all the promises made to David and beyond (Hebrews 1:8). He is the "Root and the Offspring of David" (Revelation 22:16), the one through whom God's covenant faithfulness finds its ultimate and perfect fulfillment.