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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
King Asa of Judah, facing military pressure from Baasha, King of Israel, initiates a strategic appeal to Ben-Hadad I, King of Aram (Syria). He invokes a long-standing familial alliance between their respective kingdoms and dispatches a substantial diplomatic gift of silver and gold. Asa's explicit request is for Ben-Hadad to violate his existing treaty with Baasha and attack Israel, thereby compelling Baasha to withdraw his forces from Judah's borders. This pivotal moment in Asa's reign highlights his reliance on political maneuvering and earthly resources over divine intervention, setting a critical theological precedent.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Kings 15:19 masterfully employs several literary devices that deepen its theological and narrative impact. A profound sense of Irony pervades the passage, as King Asa, who had previously demonstrated unwavering faith and reliance on God for miraculous military victories against overwhelming odds (as exemplified in 2 Chronicles 14:11), now resorts to human cunning, political manipulation, and a substantial bribe to a pagan king. This creates a stark Contrast with his earlier, more righteous and God-dependent conduct, highlighting a significant shift in his trust from divine power to earthly resources and alliances. The narrative also utilizes Foreshadowing, as this strategically successful but spiritually compromised decision sets the stage for Asa's later, severe rebuke by the prophet Hanani (2 Chronicles 16:7), illustrating the long-term consequences of prioritizing human wisdom and self-reliance over divine guidance. The very term "league" (berit), often associated with God's sacred and unbreakable covenants, is here applied to a human pact that is explicitly requested to be broken, subtly underscoring the moral degradation and the fragility of human agreements in contrast to divine faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage serves as a poignant theological commentary on the nature of trust and the profound consequences of misplaced reliance. While Asa's immediate objective was achieved, his method represented a significant departure from the principles of faithful dependence on Yahweh, which had characterized the earlier and more commendable part of his reign. The narrative implicitly critiques the human tendency to seek security and solutions in worldly power, wealth, and alliances rather than in the sovereign power of God. It underscores that even seemingly pragmatic or successful human strategies can be spiritually bankrupt if they bypass divine counsel and trust. The incident highlights God's desire for His people to rely on Him alone for deliverance and provision, rather than depleting sacred resources or engaging in morally ambiguous political maneuvering. This theological principle resonates throughout Scripture, warning against the futility of human strength and wisdom when exercised apart from God's guidance and power.
REFLECTION AND APPLICATION
1 Kings 15:19 offers a timeless and challenging reflection for believers today, prompting us to critically examine the source of our security and solutions in times of distress. Like King Asa, we often face formidable "Baashas" in our lives—whether they are financial crises, relational conflicts, health challenges, professional pressures, or societal anxieties—that tempt us to bypass divine wisdom for seemingly quicker, more tangible human solutions. The passage compels us to ask whether our first instinct is to "send a present of silver and gold" (i.e., rely on our own resources, connections, or even compromise our values and integrity) or to humble ourselves and seek the Lord's intervention and guidance. While prudence, strategic planning, and wise use of resources are not inherently wrong, Asa's error lay in his reliance on these human means instead of God, even drawing from sacred temple treasuries. This narrative reminds us that true security and lasting peace are found not in the strength of alliances or the depth of our pockets, but in unwavering faith and obedience to God, who alone is our ultimate deliverer and provider. It challenges us to consider if our "successes" are truly God-honoring if achieved through means that diminish our trust in Him.
Questions for Reflection
FAQ
Why was King Asa's alliance with Ben-Hadad considered a negative act, especially since it achieved his immediate military objective?
Answer: While Asa's strategy successfully compelled Baasha to withdraw from Ramah, the biblical narrative, particularly in 2 Chronicles 16:7-9, presents it as a profound failure of faith. Asa had previously experienced God's miraculous deliverance against a vast Cushite army when he fully trusted Him (2 Chronicles 14:9-15). In this instance, he chose to rely on human alliances, political maneuvering, and a substantial bribe (even using sacred temple treasures) rather than seeking God's direct intervention. The act demonstrated a lack of dependence on Yahweh and a preference for worldly solutions, signifying a spiritual decline. God desires His people's complete trust and obedience, not just successful outcomes achieved through means that compromise their faith or deplete resources dedicated to Him.
Who was Ben-Hadad I, and what was his kingdom of Aram?
Answer: Ben-Hadad I was the king of Aram, often referred to as Syria, with his capital city being Damascus. Aram was a powerful kingdom located northeast of Israel and Judah, frequently involved in the regional power struggles of the ancient Near East during the 9th century BCE. Their strategic location and military strength made them a desirable, though often unreliable, ally for both the northern kingdom of Israel and the southern kingdom of Judah. Ben-Hadad I was a contemporary of King Baasha of Israel and King Asa of Judah, and his kingdom played a significant role in the geopolitical landscape, as evidenced by his ability to shift the balance of power between the two Israelite kingdoms.
CHRIST-CENTERED FULFILLMENT
King Asa's strategic maneuver in 1 Kings 15:19, while seemingly pragmatic, ultimately highlights the futility of human solutions apart from divine trust, thereby profoundly pointing to the need for Christ. Asa sought security in a fragile human "league" and a costly "present" of silver and gold, revealing the constant human temptation to rely on earthly power and wealth for deliverance from distress. In stark contrast, Jesus Christ embodies the perfect fulfillment of divine trust and is the ultimate source of true security. He is the faithful covenant-keeper, whose perfect obedience and atoning sacrifice establish an unbreakable new covenant for His people, not through bribes or shifting alliances, but through His own precious blood (Hebrews 8:6 and Hebrews 9:15). Unlike Asa, who depleted sacred treasuries and relied on foreign aid, Christ, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). He is the true deliverer who does not need to manipulate foreign kings but conquers sin, death, and all spiritual enemies by His own inherent authority and power (Colossians 2:15). Where Asa's trust faltered, leading to a prophetic rebuke and a compromised legacy, Christ perfectly trusted His Father, even unto death on the cross, demonstrating that true victory and lasting peace are found solely in absolute reliance on God, a reliance He perfectly modeled and now graciously offers to all who believe in Him and follow His example (John 14:27).