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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 15:18 records King Asa of Judah's controversial decision to deplete the treasuries of both the Temple and the royal palace, dispatching the precious silver and gold as a tribute to Ben-Hadad I, the king of Syria (Aram), who resided in Damascus. This strategic maneuver aimed to persuade Ben-Hadad to break his existing alliance with Baasha, king of Israel, and instead attack Israel, thereby alleviating the military pressure on Judah from Baasha's fortification of Ramah. While pragmatically effective in the short term, this action represented a significant departure from Asa's earlier demonstrated reliance on God, highlighting a compromise of spiritual principles for political expediency and ultimately drawing prophetic rebuke.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound theological message. Irony is strikingly present, as King Asa, celebrated for his earlier unwavering faith and zealous commitment to removing idolatry and relying on God for military victory (e.g., against the Ethiopians in 2 Chronicles 14), now paradoxically resorts to a worldly alliance and the desecration of sacred temple treasures. This act stands in stark contrast to his earlier, more righteous reign, highlighting a significant spiritual decline or a critical lapse in judgment. The meticulous detailing of Ben-Hadad's lineage and dwelling place (Damascus) serves to enhance the realism and historical accuracy of the narrative, grounding the theological implications in a concrete geopolitical setting. Furthermore, this event functions as a powerful foreshadowing of the recurring and ultimately detrimental pattern of Israelite and Judean kings seeking foreign alliances rather than trusting in the Lord, a pattern that consistently led to negative consequences and prophetic condemnation throughout the books of Kings and Chronicles, illustrating the tragic consequences of misplaced trust.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 15:18 marks a pivotal and regrettable moment in Asa's otherwise commendable reign, powerfully illustrating the perennial tension between human strategy and unwavering divine reliance. While Asa's early years were characterized by a zealous commitment to Yahweh and a thorough purging of idolatry, his decision here to use consecrated temple treasures to bribe a pagan king for military aid reveals a significant and costly lapse in faith. This act, born of fear and political expediency in the face of a pressing threat, prioritized a worldly solution over continued, absolute trust in God's sovereign protection and provision. It underscores the profound theological principle that true security, lasting victory, and enduring peace are found not in human alliances, cunning strategies, or accumulated material wealth, but in unwavering, wholehearted dependence on the Lord. The narrative implicitly critiques Asa's choice, serving as a sobering reminder that even a king who begins well can falter under intense pressure, choosing pragmatic compromise over spiritual integrity and missing out on a greater demonstration of God's power.
REFLECTION AND APPLICATION
King Asa's actions in 1 Kings 15:18 serve as a powerful and timeless cautionary tale for believers today, highlighting the subtle yet perilous temptation to prioritize expediency over faithfulness, especially when under duress. In moments of crisis—whether personal, professional, communal, or national—it is remarkably easy to be swayed by what appears to be the most logical, pragmatic, or immediate solution, even if it subtly compromises our spiritual convictions or diminishes our absolute reliance on God. Asa, a king largely commended for his righteousness and earlier displays of profound faith, chose to deplete sacred treasures and forge an alliance with a pagan king, effectively placing his trust in human power and wealth rather than the divine power that had previously delivered him miraculously. This passage challenges us to deeply examine where our ultimate trust truly lies when faced with overwhelming circumstances. Do we instinctively resort to human manipulation, financial schemes, worldly connections, or political maneuvering, or do we consistently and prayerfully seek God's wisdom, provision, and intervention above all else? True peace, lasting security, and genuine victory are found not in our clever strategies or accumulated resources, but in unwavering, unqualified faith in the Lord, who is infinitely more capable of delivering us by His own mighty power.
Questions for Reflection
FAQ
Why was Asa's act of taking temple treasures considered a spiritual failure, given that it achieved a military objective?
Answer: While Asa's strategy in 1 Kings 15:18 was indeed militarily effective in the short term, securing relief from Baasha's aggression, it was considered a profound spiritual failure primarily because it demonstrated a critical lack of complete trust in God and a blatant compromise of sacred principles. The treasures of the house of the LORD were consecrated for divine purposes, representing God's provision and the people's devotion to Him. Using these holy resources as a bribe to a pagan king, Ben-Hadad, for a worldly alliance, effectively desecrated these dedicated funds and placed reliance on human power and political maneuvering rather than on God's sovereign power and faithfulness. Asa had previously experienced God's miraculous deliverance when he fully trusted Him in battle against a far superior force (e.g., 2 Chronicles 14:9-15). His decision here indicated a significant shift from divine dependence to political expediency and fear. As the prophet Hanani later rebuked him in 2 Chronicles 16:7-9, Asa's reliance on Syria rather than the Lord meant he had not fully committed his heart to God, and thus missed out on a greater display of God's power and a more complete victory. The immediate military success did not negate the profound spiritual cost and the underlying distrust in God's ability to provide.
CHRIST-CENTERED FULFILLMENT
King Asa's strategic, yet spiritually compromised, alliance in 1 Kings 15:18 stands in stark and illuminating contrast to the perfect trust, unwavering faithfulness, and ultimate victory found in Jesus Christ. Asa, facing a formidable enemy and a perceived existential threat, resorted to human wisdom and material sacrifice (even from God's sacred house) to secure temporary, earthly relief. In profound contrast, Jesus, facing the ultimate enemies of sin, death, and the devil, did not rely on human alliances, worldly treasures, or political machinations. Instead, He perfectly trusted His Father, embodying complete and absolute dependence on divine power and wisdom, even unto death. His "treasury" was His very life, which He willingly offered as the ultimate and perfect sacrifice, not to bribe an earthly king for fleeting peace, but to secure eternal salvation, true peace, and reconciliation for all humanity (Philippians 2:5-8). While Asa's actions highlight the futility and spiritual danger of trusting in chariots and horses, or in human strength and alliances (Psalm 20:7), Christ's victory on the cross demonstrates that true power, lasting peace, and eternal deliverance come through humble obedience, perfect faith, and divine intervention, not through human cunning or compromise. He is the true King who does not need to compromise or deplete sacred resources, for all authority in heaven and on earth has been given to Him (Matthew 28:18). In Him, we find the ultimate fulfillment of God's unwavering provision and the assurance that our trust is rightly placed, not in fleeting human alliances or earthly treasures, but in the Lamb of God who takes away the sin of the world and reigns forevermore (John 1:29).