1 Kings 15:23

Translation
King James Version
The rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, are they not written in the book of the chronicles of the kings of Judah? Nevertheless in the time of his old age he was diseased in his feet.
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KJV (with Strong's)
The rest H3499 of all the acts H1697 of Asa H609, and all his might H1369, and all that he did H6213, and the cities H5892 which he built H1129, are they not written H3789 in the book H5612 of the chronicles H1697 H3117 of the kings H4428 of Judah H3063? Nevertheless in the time H6256 of his old age H2209 he was diseased H2470 in his feet H7272.
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Complete Jewish Bible
The other activities of Asa, all his power, all his accomplishments and the cities he fortified are recorded in the Annals of the Kings of Y'hudah. But in his old age he suffered from a disease in his legs.
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Berean Standard Bible
Now the rest of the acts of Asa, along with all his might, all his accomplishments, and the cities he built, are they not written in the Book of the Chronicles of the Kings of Judah? In his old age, however, he became diseased in his feet.
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American Standard Version
Now the rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, are they not written in the book of the chronicles of the kings of Judah? But in the time of his old age he was diseased in his feet.
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World English Bible Messianic
Now the rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, aren’t they written in the book of the chronicles of the kings of Judah? But in the time of his old age he was diseased in his feet.
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Geneva Bible (1599)
And the rest of all the actes of Asa, and all his might, and all that he did, and the cities which he buylt, are they not written in the booke of the Chronicles of the Kings of Iudah? but in his olde age he was diseased in his feete.
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Young's Literal Translation
And the rest of all the matters of Asa, and all his might, and all that he did, and the cities that he built, are they not written on the book of the Chronicles of the kings of Judah? Only, at the time of his old age he was diseased in his feet;
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See also
2 Chronicles 16:112 Chronicles 16:141 Kings 15:71 Kings 15:81 Kings 14:291 Kings 14:31Psalms 90:10
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City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Baasha, Zimri, and Omri
Baasha, Zimri, and Omri View full PDF
The Wars of Asa and Baasha
The Wars of Asa and Baasha View full PDF

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In the KJVVerse 9,273 of 31,102

Study This Verse

SUMMARY

1 Kings 15:23 concludes the biblical account of King Asa's reign in Judah, initially highlighting his extensive accomplishments, including his strength, deeds, and city-building projects, while directing the reader to external historical records for further details. This summary of a largely successful and righteous reign is then abruptly contrasted with a poignant detail: that in his old age, Asa was afflicted with a debilitating disease in his feet, subtly introducing a note of human frailty and the complexities inherent in even a commendable legacy.

CONTEXT

  • Literary Context: This verse serves as the concluding summary of King Asa's reign within the broader narrative of the divided kingdom in 1 Kings. It follows a detailed account of Asa's initial devotion to Yahweh, his significant religious reforms (purging idolatry, restoring proper worship), and his military victories against foreign adversaries. The common literary device, "are they not written in the book of the chronicles of the kings of Judah?", indicates that the biblical author is providing a theologically selective history, not an exhaustive one, and points to external, presumably official, court records for additional information. The abrupt mention of his disease, without explicit explanation in 1 Kings, creates a subtle tension and foreshadows a deeper spiritual decline that is more fully elucidated in the parallel account found in 2 Chronicles 16, which reveals the spiritual context of his later actions and suffering.
  • Historical & Cultural Context: King Asa reigned over Judah for 41 years (c. 913-872 BC), succeeding his father Abijam. His reign is largely remembered as a period of significant religious revival and national stability. He actively purged the land of pagan altars, Asherah poles, and cult prostitutes, even removing his own grandmother, Maacah, from her position as queen mother due to her idolatry, as recorded in 1 Kings 15:13. The mention of "cities which he built" reflects a common practice among ancient Near Eastern monarchs to consolidate power, strengthen national defenses, and demonstrate prosperity through extensive construction projects. Culturally, health and disease in ancient Israel were often intertwined with spiritual well-being, divine favor, or judgment. While not always a direct consequence of sin, illness could be perceived as a sign of divine displeasure or a call to repentance, making Asa's later affliction particularly noteworthy.
  • Key Themes: 1 Kings 15:23 contributes to several overarching themes within the book of Kings and broader biblical theology. Firstly, it highlights The Dual Nature of a Legacy, demonstrating that even a king commended for his initial righteousness can experience decline and frailty. Asa's early reign is lauded for his devotion, as seen in 1 Kings 15:11, but the verse's conclusion introduces a poignant note of personal suffering and potential spiritual compromise. Secondly, it underscores Human Frailty and Decline, serving as a stark reminder of human vulnerability to illness and the limitations of earthly power, even for those who have achieved much. While 1 Kings does not explicitly link the disease to spiritual choices, the parallel account in 2 Chronicles 16:7-12 reveals that his affliction followed a period of spiritual compromise and a refusal to seek the Lord for healing, instead relying solely on physicians. This strongly suggests a theme of The Importance of Finishing Well, emphasizing that consistent faithfulness throughout one's entire life, especially in old age and adversity, is paramount.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Might (Hebrew, gᵉbûwrâh', H1369): This word (H1369) signifies force, valor, or power. Its inclusion here emphasizes Asa's strength and military prowess, painting a picture of a capable and formidable king. It speaks to his effectiveness in leadership and his ability to defend Judah, contrasting sharply with the later mention of his physical weakness.
  • Diseased (Hebrew, châlâh', H2470): This verb (H2470) means "to be weak, sick, afflicted." It denotes a state of physical suffering and infirmity. The use of this word highlights the vulnerability of human existence, even for powerful rulers. In the broader biblical context, sickness can sometimes be linked to spiritual condition or divine discipline, as hinted at by the parallel account in 2 Chronicles.
  • Feet (Hebrew, regel', H7272): This noun (H7272) refers to the physical feet, essential for walking, standing, and movement. A disease in the feet would have been particularly debilitating for a king, impacting his ability to lead actively. Symbolically, feet can represent one's "walk" or conduct in life, subtly suggesting a faltering in Asa's spiritual journey in his later years.

Verse Breakdown

  • "The rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built": This opening clause functions as a comprehensive, albeit summary, statement of King Asa's reign. It encompasses his administrative actions ("acts"), military prowess and strength ("might"), general accomplishments ("all that he did"), and specific infrastructure projects ("the cities which he built"). It paints a picture of a successful and active monarch, highlighting the positive and extensive aspects of his long rule.
  • "are they not written in the book of the chronicles of the kings of Judah?": This rhetorical question is a common literary device found throughout the books of Kings. It serves to direct the reader to external, non-canonical historical records, indicating that the biblical account is not exhaustive but selective. Its purpose is to affirm the historicity of the events while simultaneously emphasizing that the biblical narrative focuses primarily on the spiritual and theological evaluation of the king's reign, rather than providing a complete historical biography.
  • "Nevertheless in the time of his old age he was diseased in his feet.": This final clause introduces a stark contrast and a poignant note of human frailty. The conjunction "Nevertheless" (אַךְ ʾakh) signals a significant turn, shifting abruptly from the grand summary of accomplishments to a personal, debilitating affliction. The timing "in the time of his old age" underscores the challenge of finishing one's life well, even after a long and largely commendable reign. This detail, especially when read in conjunction with 2 Chronicles 16:12, subtly introduces the theme of spiritual decline and the consequences of relying on human wisdom over divine guidance.

Literary Devices

1 Kings 15:23 employs several literary devices to convey its message with depth and impact. Merism is evident in the comprehensive listing of Asa's achievements ("acts... might... did... cities"), which collectively represent the totality and breadth of his reign. The most striking device is Juxtaposition or Contrast, where the grand summary of a successful king's reign is immediately followed by the personal, debilitating detail of his illness. This abrupt shift creates a sense of pathos and highlights the vulnerability of even the most powerful individuals. There is also an element of Irony in a king renowned for his strength and city-building being ultimately weakened by an internal physical ailment, especially one that affects his ability to "walk." Finally, the verse functions as a subtle Foreshadowing or Proleptic Reference, hinting at a deeper spiritual issue that is not fully explained in 1 Kings but is revealed in the parallel account of 2 Chronicles, where his illness is explicitly linked to his refusal to seek the Lord.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Kings 15:23, particularly when read in conjunction with its parallel in 2 Chronicles, offers profound theological insights into the nature of leadership, human frailty, and the enduring importance of a lifelong walk with God. It teaches that a strong beginning in faith does not guarantee a strong finish, and that even those who have served God faithfully can stumble in their later years, especially when faced with adversity or the temptation to rely on human wisdom and resources rather than divine provision. Asa's story serves as a cautionary tale, reminding believers that consistent trust in God, even in times of illness or challenge, is paramount, and that neglecting to seek the Lord can have significant consequences, both spiritual and physical. It underscores that true success is measured not just by accomplishments, but by the integrity of one's faith and obedience throughout the entirety of life.

REFLECTION AND APPLICATION

The story of King Asa, culminating in 1 Kings 15:23, offers a powerful and sobering lesson for believers today. It challenges us to consider not just the beginning or middle of our spiritual journey, but how we "finish the race." Asa's initial zeal for God and his significant reforms are commendable, yet his later reliance on human alliances and physicians, rather than earnestly seeking the Lord, serves as a profound warning. In our own lives, when faced with difficulties—whether physical ailments, financial struggles, relational conflicts, or even the subtle temptations of self-reliance—where do we first turn? Do we, like Asa in his later years, trust in our own wisdom, the advice of experts, or worldly solutions, before or instead of earnestly seeking God's guidance and healing? This verse calls us to a holistic and enduring faith, one that consistently prioritizes reliance on God's sovereignty and grace in all seasons of life, reminding us that true strength comes from humble dependence on Him, even when our bodies or circumstances fail.

Questions for Reflection

  • How does Asa's story challenge my understanding of a "successful" spiritual life, particularly regarding the importance of "finishing well"?
  • In what areas of my life might I be tempted to rely on human wisdom, resources, or control instead of seeking God first and trusting in His provision?
  • Considering Asa's physical affliction and his spiritual choices, what steps can I take today to cultivate a deeper, more consistent reliance on God for all aspects of my well-being?

FAQ

Was Asa's disease a direct punishment from God?

Answer: While 1 Kings 15:23 simply states that Asa "was diseased in his feet," the parallel account in 2 Chronicles 16 provides crucial context. According to 2 Chronicles 16:7-9, Asa was rebuked by the prophet Hanani for relying on the king of Syria instead of the Lord during a conflict with Israel. Asa responded to this rebuke with anger, imprisoning Hanani and oppressing some of the people. Immediately following this, 2 Chronicles 16:12 states that "in the thirty-ninth year of his reign Asa was diseased in his feet... yet in his disease he sought not to the Lord, but to the physicians." This sequence strongly suggests that his illness was a consequence of his spiritual decline and his refusal to seek God's help, rather than an arbitrary punishment. It highlights a pattern of wavering faith and self-reliance that marked his later years.

What is the significance of "the book of the chronicles of the kings of Judah"?

Answer: This phrase, which appears frequently throughout the books of 1 & 2 Kings and 1 & 2 Chronicles, refers to official state annals or court records maintained by the kingdom. Its inclusion serves several purposes. Firstly, it lends historical credibility to the biblical narrative by indicating that more detailed, verifiable information about the kings' reigns existed. Secondly, it highlights the selective nature of the biblical account. The biblical authors were not writing exhaustive historical biographies but rather theologically focused narratives, assessing each king's reign primarily by their faithfulness to the covenant with Yahweh. By referencing these external chronicles, the biblical text acknowledges the broader historical context while emphasizing its own specific spiritual purpose, inviting the reader to consult other sources for details not relevant to its theological message.

CHRIST-CENTERED FULFILLMENT

The account of King Asa, particularly the poignant detail of his physical decline in old age, finds its ultimate fulfillment and contrast in Jesus Christ. Asa, despite his initial zeal and significant reforms, ultimately succumbed to human frailty and a spiritual lapse, relying on human alliances and physicians rather than God. His legacy, though largely positive, is marred by this final, debilitating detail. In stark contrast, Jesus, the perfect King, never faltered in His obedience or trust in the Father. He is the true Lamb of God whose life was one of unwavering faithfulness, culminating in His perfect sacrifice. While Asa suffered from a physical ailment, Christ bore the spiritual infirmities and diseases of humanity, taking upon Himself our sins and sorrows, as prophesied in Isaiah 53:4. Unlike Asa, who sought physicians but not the Lord for his illness, Jesus is the Great Physician who offers not only physical healing but also ultimate spiritual restoration and eternal life. His kingdom is not of this world, and His reign is not subject to human frailty or decline (John 18:36). Through His resurrection, He conquered sin, sickness, and death, ensuring that His legacy is one of perfect redemption and eternal triumph (1 Corinthians 15:54-57), a stark and glorious contrast to the best, yet imperfect, kings of Judah.

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Commentary on 1 Kings 15 verses 9–24

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–24. Public domain.
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John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF JOHN 38.1
“What, then,” you will say, “do all illnesses come in punishment for sin?” No, not all, but many do; some spring from laxity. I say this because gluttony and drunkenness and sloth give rise to sicknesses of this kind. Accordingly, we must be watchful for one thing only: that we bear every blow with gratitude. At times the blow comes to chastise sin, as in the book of Kings we see a man [i.e., King Asa] seized with a foot disease for this reason. On the other hand, the blow might be inflicted to increase righteousness still further, as God says to Job, “Do you think that I have had dealings with you for any other reason than ‘that you might be justified?’ ”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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