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Commentary on 1 Kings 15 verses 9–24
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.
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.
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SUMMARY
King Asa of Judah receives a rare and profound divine commendation, establishing him as a righteous monarch who "did that which was right in the eyes of the LORD." This assessment immediately distinguishes him from many of his predecessors and successors, highlighting his commitment to spiritual integrity and covenant fidelity. The verse further elevates his standing by directly comparing his conduct to that of "David his father," the benchmark for kingship in Judah, thereby signaling a reign marked by genuine devotion to God's ways and a significant effort toward religious and moral reform.
CONTEXT
Literary Context: This verse functions as the crucial introductory evaluation of King Asa, a standard literary device employed throughout the books of Kings. The author of Kings consistently assesses the reigns of both Israelite and Judean monarchs against the twin standards of the Mosaic Law and, particularly for the southern kingdom, the faithfulness of King David. Immediately preceding Asa's reign was that of his father, Abijam (also known as Abijah), who is explicitly condemned for walking "in all the sins of his father, which he had committed" (1 Kings 15:3). This stark contrast underscores Asa's significant departure from the negative spiritual trajectory of his direct predecessor, setting the stage for a period of much-needed reform and spiritual renewal in Judah. The recurring evaluative formula, "did that which was right/evil in the eyes of the LORD," serves as a theological lens, emphasizing God's ultimate judgment as the primary criterion for a king's success or failure.
Historical & Cultural Context: At this historical juncture, the kingdom of Judah existed as one of two divided monarchies, coexisting with the northern kingdom of Israel. Following the schism that occurred after Solomon's reign, both kingdoms frequently grappled with pervasive idolatry, syncretism, and moral decline. Judah, despite retaining the Davidic dynasty and the central Temple in Jerusalem, was not immune to the corrupting influence of pagan worship, often integrating foreign deities and practices into its religious life, as vividly illustrated during the reign of Asa's grandfather, Rehoboam (1 Kings 14:22-24). In such an environment, a king's unwavering commitment to Yahweh worship and the eradication of idolatry was paramount for the spiritual health and covenant integrity of the nation. Asa's reign, therefore, represents a significant and courageous counter-cultural movement within a broader context of spiritual compromise, actively striving to restore the nation to its foundational covenant obligations.
Key Themes: The verse and the subsequent narrative of Asa's reign introduce and develop several profound themes. Foremost among these is Righteous Kingship, encapsulated by the phrase "did that which was right in the eyes of the LORD," which serves as the quintessential theological judgment for a monarch, signifying obedience to God's commandments and a sincere pursuit of His will. This stands in sharp contrast to the frequent condemnation of kings who "did evil in the eyes of the LORD" (1 Kings 14:22). Furthermore, the comparison to "David his father" directly invokes the theme of the Davidic Covenant (2 Samuel 7:12-16), which promised an enduring dynasty and an ideal king who would rule justly and faithfully. Asa's adherence to David's spiritual legacy, despite David's personal moral failings, underscores the importance of a heart fundamentally devoted to God as the ultimate measure of a king's reign. His subsequent efforts to remove idolatry and restore pure worship also highlight the critical theme of Religious Reform and the perpetual tension between apostasy and revival in Israel's history.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. The most prominent is Formulaic Evaluation, a recurring literary pattern throughout the books of Kings where each monarch's reign is introduced with a standard judgment phrase ("did what was right/evil in the eyes of the LORD"). This formula provides a consistent theological framework for understanding the kings' spiritual standing and serves as a moral compass for the reader. Additionally, Comparison/Analogy is central to the verse, as Asa's actions are directly compared to "David his father." This analogy functions as a powerful commendation, leveraging the established ideal of Davidic kingship to highlight Asa's exceptional righteousness and underscore his adherence to a revered spiritual legacy. Finally, the phrase "in the eyes of the LORD" utilizes Anthropomorphism, attributing human characteristics (eyes, sight, and by extension, observation and judgment) to God. This device conveys God's active, personal, and discerning involvement in human affairs, emphasizing His ultimate authority and His perfect moral standard against which all human conduct is measured.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 15:11 powerfully connects to the broader biblical themes of divine sovereignty, the nature of true righteousness, and the critical importance of faithful leadership. Asa's unwavering commitment to doing "right in the eyes of the LORD" underscores that genuine success, divine favor, and national blessing are ultimately predicated on alignment with God's revealed will, rather than human wisdom, political expediency, or popular opinion. This verse serves as a profound reminder that God is the ultimate and righteous judge, and His approval is the only true measure of worth and fidelity. The comparison to David highlights the enduring significance of covenant faithfulness and the potential for a legacy of spiritual devotion to be passed down through generations. It emphasizes that while human leaders are inherently imperfect, their fundamental orientation towards God and their commitment to His covenant are paramount. Asa's reign, initiated with such a strong divine endorsement, stands as a beacon of hope in a period often marked by spiritual decline, demonstrating that even amidst widespread apostasy, a return to God's ways is profoundly possible through courageous and committed leadership.
REFLECTION AND APPLICATION
King Asa's example in 1 Kings 15:11 offers a profound challenge and encouragement for believers today across all spheres of life. His unwavering commitment to doing "right in the eyes of the LORD" reminds us that our ultimate aim and highest aspiration should always be God's approval, not the fleeting praise of people, the shifting standards of culture, or the pursuit of worldly gain. In a world that frequently measures success by wealth, power, or popularity, Asa's life calls us to re-evaluate our priorities and to prioritize spiritual integrity, moral uprightness, and unwavering obedience to divine truth. Just as Asa actively removed idols and initiated significant religious reforms within his kingdom, we are likewise called to identify and dismantle "idols" in our own lives—anything that competes for God's rightful, supreme place in our hearts, whether it be career ambition, personal comfort, relationships, material possessions, or even our own self-will. His legacy encourages us to be courageous in our faith, to lead by example in our respective spheres of influence (family, workplace, community, church), and to consistently seek God's will above all else, trusting that true blessing, lasting peace, and genuine fulfillment flow only from a life aligned with His righteous character and purposes.
Questions for Reflection
FAQ
Why is David considered the standard for righteousness despite his significant sins (e.g., Bathsheba, Uriah)?
Answer: David is considered the standard not because he was sinless or possessed a perfect moral record, but because of his fundamental heart disposition and his immediate, profound repentance when confronted with his sin. The biblical narrative consistently highlights that David was a "man after God's own heart" (1 Samuel 13:14) because he consistently sought God's will, was committed to His covenant, and demonstrated a willingness to acknowledge his failures and turn back to God (as powerfully expressed in Psalm 51). This distinguishes him sharply from many other kings who persisted in their rebellion or showed little remorse. The comparison to David, therefore, emphasizes a king's core devotion to Yahweh and adherence to covenant principles, rather than an unblemished moral history.
What specific actions did King Asa take that demonstrated his righteousness?
Answer: King Asa undertook significant and decisive religious reforms that clearly demonstrated his commitment to doing "right in the eyes of the LORD." He actively removed the foreign altars and high places, broke down the sacred pillars, cut down the Asherah poles, and even courageously deposed his own grandmother, Maacah, from her position as queen mother for making an abominable image for Asherah (1 Kings 15:12-13). Furthermore, he brought back into the house of the LORD the dedicated gifts that his father and he himself had consecrated (1 Kings 15:15). These actions, detailed more extensively in 2 Chronicles 14-16, vividly illustrate his active pursuit of spiritual purity and his determination to eradicate idolatry from Judah.
CHRIST-CENTERED FULFILLMENT
King Asa's reign, though commendable and marked by significant righteousness, ultimately points beyond itself to the perfect and ultimate King, Jesus Christ. While Asa "did that which was right in the eyes of the LORD, as did David his father," even Asa's righteousness was imperfect and ultimately incomplete, as evidenced by his later reliance on a foreign king (Ben-Hadad) and his angry, unrighteous reaction towards the prophet Hanani (2 Chronicles 16:7-10). This inherent imperfection in even the best human kings highlights the profound need for a King whose righteousness is not merely commendable but absolute, flawless, and eternal. Jesus, as the true and promised Son of David (Matthew 1:1), perfectly fulfilled the ideal of Davidic kingship. He consistently did "that which was right in the eyes of the LORD" in every thought, word, and deed, living a life of perfect and unbroken obedience to the Father's will (John 8:29). Unlike Asa, who could only partially cleanse his earthly kingdom from idolatry, Christ, through His atoning sacrifice on the cross, completely cleanses His people from the stain and power of sin and idolatry, establishing a kingdom of righteousness that will never end (Hebrews 9:14). Asa's righteous reign serves as a vital shadow, foreshadowing the glorious coming of the King who truly embodies and perfectly fulfills all righteousness, providing the ultimate spiritual reform and eternal salvation for His people (Romans 5:19).