TRV
See on the biblical-era map
Study This Verse
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.
Continue studying 1 Kings 15:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Kings 15:9 precisely marks the beginning of King Asa's reign over the Southern Kingdom of Judah, synchronizing his accession with the twentieth year of Jeroboam I, king of the Northern Kingdom of Israel. This verse meticulously interweaves the parallel histories of the divided monarchy, setting the stage for Asa's significant reforms and highlighting the biblical narrative's commitment to historical accuracy within God's unfolding redemptive plan for His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Kings 15:9 is Synchronism. This is the meticulous practice of correlating events or reigns in one kingdom with those in another, providing a precise chronological framework for the reader to follow the intertwined histories of Judah and Israel. By stating that Asa began to reign in Jeroboam's twentieth year, the text not only aids historical accuracy but also subtly employs Juxtaposition. This implicit comparison highlights the stark spiritual divergence between Judah under Asa, who would initiate reforms, and the ongoing apostasy of Israel under Jeroboam. Furthermore, the introduction of Asa's reign, though brief in this verse, acts as Foreshadowing for the significant spiritual reforms and righteous leadership that will characterize much of his rule, setting a hopeful tone after the less commendable reigns of his immediate predecessors.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 15:9, while seemingly a dry historical detail, profoundly underscores the biblical conviction that God is sovereign over all history and works His purposes through specific times and individuals. The meticulous chronological precision is not merely for historical accuracy but serves a theological end: to demonstrate God's faithfulness to His covenant promises, particularly the Davidic covenant, and His ongoing involvement in the affairs of nations. Even in the complex and often tumultuous period of the divided monarchy, God's hand guides the succession of kings, raising up leaders like Asa who would, for a time, lead Judah back to faithfulness. This verse reminds us that every "reign" – whether of a king, a leader, or an individual in their sphere of influence – is situated within God's overarching timeline, and He calls His people to righteous leadership and obedience, even when surrounded by apostasy.
REFLECTION AND APPLICATION
The precise dating in 1 Kings 15:9 invites us to consider the significance of time and God's sovereignty over it. Our lives, too, are lived within a specific historical moment, and this verse reminds us that God is at work in every era, raising up leaders and guiding events according to His divine plan. Asa's introduction, though brief, sets the stage for a reign of significant reform, highlighting the profound impact that even one individual, committed to God, can have on a nation or community. It challenges us to consider our own "reign" – our sphere of influence, our time, our gifts – and how we are stewarding them for God's glory. Are we merely existing, or are we actively seeking to bring about spiritual "healing" and reform in our families, workplaces, and communities, much like Asa sought to do in Judah? This verse, therefore, is not just about ancient kings; it's a call to recognize our place in God's timeline and to live with intentionality and faithfulness, knowing that our actions, however small, contribute to God's larger narrative.
Questions for Reflection
FAQ
Why is the exact year of Jeroboam's reign mentioned when introducing Asa?
Answer: The mention of "the twentieth year of Jeroboam king of Israel" is a crucial chronological synchronism. It serves multiple purposes: primarily, it allows the biblical narrative to precisely align the parallel histories of the Northern Kingdom of Israel and the Southern Kingdom of Judah. This meticulous dating underscores the historical reliability of the biblical account, demonstrating that the events described are anchored in real time and space. Furthermore, it implicitly highlights the ongoing spiritual contrast between the two kingdoms: while Jeroboam's reign was characterized by persistent idolatry (1 Kings 12:28-30), Asa's reign in Judah would soon be marked by significant religious reform and a return to faithfulness.
Who was Jeroboam I, and what was his significance?
Answer: Jeroboam I was the first king of the Northern Kingdom of Israel, reigning for 22 years (1 Kings 14:20). He led the ten northern tribes in their secession from the Davidic dynasty after Solomon's death (1 Kings 12:16-20). His defining act, and his greatest sin, was establishing alternative worship sites at Dan and Bethel with golden calves, intended to prevent the people from returning to Jerusalem to worship the Lord (1 Kings 12:26-33). This act of idolatry became the "sin of Jeroboam" that subsequent kings of Israel perpetuated, leading to the eventual downfall of the Northern Kingdom.
What was significant about Asa's reign in Judah?
Answer: Asa's reign, introduced in 1 Kings 15:9, was one of the most significant and largely righteous reigns in the history of the Southern Kingdom of Judah. Unlike his immediate predecessors, Asa distinguished himself by actively pursuing religious reform. He purged idolatry from the land, removed the male cult prostitutes, and even deposed his own grandmother, Maacah, for her involvement in idol worship (1 Kings 15:11-13). He also strengthened Judah's defenses and led the nation to victory against the Cushites (2 Chronicles 14:9-15). While his later years saw some failures, such as relying on a foreign king instead of the Lord (1 Kings 15:16-24), his initial commitment to the Lord brought a period of spiritual and political stability to Judah, contrasting sharply with the ongoing apostasy in Israel.
CHRIST-CENTERED FULFILLMENT
The precise chronological anchoring of Asa's reign within the broader sweep of biblical history, as seen in 1 Kings 15:9, serves to highlight God's meticulous and sovereign control over time and human events, all of which are ultimately orchestrated to culminate in the advent and redemptive work of Jesus Christ. Asa, a king of the Davidic line who brought about significant reform and sought to purge idolatry from Judah, serves as a type, however imperfect, of the ultimate King. His efforts to restore true worship foreshadow the perfect and eternal reign of Jesus, who not only purges sin but perfectly embodies righteousness and establishes a new covenant. The continuity of the Davidic line, through kings like Asa, is crucial for demonstrating God's unwavering faithfulness to His covenant with David (2 Samuel 7:12-16), a covenant that finds its ultimate and everlasting fulfillment in Jesus, the true Son of David and the King of kings. Every historical detail, every king's reign, and every divine intervention in the Old Testament points forward to the "fullness of time" (Galatians 4:4) when God would send His Son, Jesus, to establish His eternal kingdom, a reign that transcends all earthly chronologies and perfectly accomplishes God's redemptive purpose for humanity.