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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.
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SUMMARY
1 Kings 15:17 describes a significant military action undertaken by King Baasha of Israel against King Asa of Judah. Baasha strategically fortified Ramah, a crucial town situated north of Jerusalem, with the explicit intent of establishing a comprehensive blockade. This maneuver aimed to prevent any movement of people or goods into or out of Asa's kingdom of Judah, thereby isolating its capital, Jerusalem, and exerting immense economic and military pressure. The verse encapsulates a moment of intense inter-kingdom hostility and a calculated act of aggression.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Antagonism by clearly delineating the opposing forces of King Baasha and King Asa, highlighting the persistent and bitter conflict between the two divided kingdoms. The precise description of Baasha's action and its intended effect demonstrates remarkable Strategic Detail, offering valuable insight into ancient military tactics and the geopolitical realities of the time. The act of "building Ramah" functions as a potent Symbol of aggression, control, and the deep-seated division and animosity that plagued Israel and Judah. Furthermore, the verse contains an element of Foreshadowing, as Baasha's aggressive move against Judah sets the immediate stage for Asa's subsequent and ultimately critiqued reliance on a foreign power (Aram) for deliverance, an action that later draws prophetic rebuke from Hanani the seer (2 Chronicles 16:7).
THEOLOGICAL AND THEMATIC CONNECTIONS
The account in 1 Kings 15:17 serves as a stark reminder of the tragic consequences of division, unchecked human ambition, and the pursuit of power, even among those who share a common heritage as God's covenant people. It highlights how political and strategic maneuvers, while militarily sound, can become instruments of oppression and isolation, reflecting a broader biblical theme of the human tendency to rely on earthly strength and cunning rather than divine wisdom and protection. While Baasha's strategy was effective in its immediate aim, the narrative implicitly critiques the spiritual state that led to such constant internal strife within the chosen nation. It underscores the inherent fragility of human security and the ever-present need for discernment in leadership, particularly when faced with existential threats. The subsequent narrative, where Asa turns to Syria for help rather than God, further illustrates the pervasive temptation to seek human solutions over divine intervention, a recurring test of faith for God's chosen leaders throughout biblical history.
REFLECTION AND APPLICATION
The strategic blockade of Ramah by King Baasha offers profound insights into how we, as individuals and communities, might encounter "blockades" in our own lives—situations designed to isolate, hinder, or cut off our progress and access to vital resources. These spiritual, relational, economic, or professional obstacles can feel overwhelming, much like a physical siege. Just as Baasha sought to control the flow of life into Judah, adversaries (both spiritual and earthly) may attempt to restrict our access to God's presence, community, spiritual nourishment, or even our sense of purpose. This narrative challenges us to critically examine our initial response to such pressures. Do we panic and seek immediate, perhaps ungodly, alliances or solutions, as King Asa later did by turning to Syria, thereby demonstrating a lack of faith in God's ability to deliver? Or do we, like Asa in his earlier, more faithful days when he faced the vast Cushite army (2 Chronicles 14:11), first turn to the Lord in prayer and dependence, trusting in His sovereign power? The account also speaks to the resourcefulness and resilience required in adversity. Asa's eventual dismantling of Ramah and repurposing its materials for his own fortifications demonstrates a remarkable capacity to turn a threat into an advantage, reminding us that even the enemy's plans can be subverted for God's purposes if we act with wisdom, discernment, and divine guidance.
Questions for Reflection
FAQ
Why was Ramah considered such a strategically important location for Baasha to fortify?
Answer: Ramah was crucial due to its unique geographical position. Located approximately five miles north of Jerusalem on a prominent height, it commanded the primary north-south road that served as a vital artery for trade, communication, and military movement between the Northern Kingdom of Israel and the Southern Kingdom of Judah. By establishing a stronghold there, Baasha aimed to create a choke-point, effectively cutting off all access to and from Judah's capital, Jerusalem. This allowed him to exert immense economic pressure, disrupt supply lines, prevent reinforcements, and isolate King Asa's kingdom without needing to lay siege directly to Jerusalem. Its control meant control over the flow of lifeblood into Judah.
What was the immediate outcome of Baasha's fortification of Ramah?
Answer: Baasha's aggressive move at Ramah directly led King Asa of Judah to seek a desperate and controversial alliance with Ben-hadad I, the king of Aram (Syria). Asa sent silver and gold from the temple and royal treasuries to Ben-hadad, urging him to break his existing treaty with Baasha and instead attack Israel (1 Kings 15:18-19). Ben-hadad complied, launching attacks on several cities in northern Israel, including Ijon, Dan, Abel-beth-maachah, and all Chinneroth, along with the land of Naphtali (1 Kings 15:20). This forced Baasha to abandon his project at Ramah and return to defend his own territory. King Asa then seized the opportunity, taking the stones and timber Baasha had used at Ramah and repurposing them to fortify his own border towns of Geba and Mizpah (1 Kings 15:21-22).
CHRIST-CENTERED FULFILLMENT
The strategic blockade of Ramah by Baasha, meticulously designed to cut off access and isolate Judah, powerfully foreshadows the ultimate spiritual blockade that humanity faced due to sin. Just as Baasha sought to prevent any "going out or coming in," sin erected an insurmountable barrier between humanity and God, severing our access to His life, presence, and blessing. No human king, no military strategy, and no amount of earthly treasure could dismantle this spiritual barrier. However, in Christ, we find the divine King who utterly demolished this ultimate blockade. Through His sacrificial death on the cross, Jesus became the Lamb of God who takes away the sin of the world, breaking down every wall of hostility and separation (Ephesians 2:14). He is the new and living way through the torn veil, granting us bold and unhindered access to the Father. Unlike Asa, who relied on a human king to remove a physical blockade, God Himself, in Christ, provided the perfect and eternal solution to our spiritual isolation. Jesus, the true Way, the Truth, and the Life, ensures that those who believe in Him can truly "go out and come in" freely, finding pasture and abundant life (John 10:9). He is the ultimate victor over all spiritual blockades, having triumphed over principalities and powers, making a public spectacle of them (Colossians 2:15), opening the path for eternal fellowship.