Abijam slept with his fathers, and they buried him in David’s city; and Asa his son reigned in his place.
In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah. He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom. Asa did that which was right in Yahweh’s eyes, as David his father did. He put away the sodomites out of the land, and removed all the idols that his fathers had made. He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah. Asa cut down her image and burned it at the brook Kidron. But the high places were not taken away. Nevertheless the heart of Asa was perfect with Yahweh all his days. He brought into Yahweh’s house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils. There was war between Asa and Baasha king of Israel all their days. Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah. Then Asa took all the silver and the gold that was left in the treasures of Yahweh’s house, and the treasures of the king’s house, and delivered it into the hand of his servants. Then King Asa sent them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying, “There is a treaty between me and you, between my father and your father. Behold, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”
Ben Hadad listened to king Asa, and sent the captains of his armies against the cities of Israel, and struck Ijon, and Dan, and Abel Beth Maacah, and all Chinneroth, with all the land of Naphtali. When Baasha heard of it, he stopped building Ramah, and lived in Tirzah. Then king Asa made a proclamation to all Judah. No one was exempted. They carried away the stones of Ramah, and its timber, with which Baasha had built; and king Asa used it to build Geba of Benjamin, and Mizpah. 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. Asa slept with his fathers, and was buried with his fathers in his father David’s city; and Jehoshaphat his son reigned in his place.
Geneva Bible translators 1599 · Public Domain On vv10, 13, 14, 17, 18, 19, 22, 23, 24 That is, his grandmother, as David is oft times…
That is, his grandmother, as David is oft times called father of them, whose grandfather he was.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–24 1Ki 15:8 And Abijam slept with his fathers; and…
1Ki 15:8 And Abijam slept with his fathers; and they buried him in the city of David: and Asa his son reigned in his stead.
Ver. 8. And Asa his son reigned.] This was a good king. But it is wonder how he should be good, of the seed of Abijam, of the soil of Maachah, both wicked, both idolatrous. Thus we have seen, saith a reverend man, a fair flower spring out of dung, and a well-fruited tree rise out of a sour stock.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–23 In or towards the end of the year. See…
In or towards the end of the year. See Poole "1Ki 15:1".
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v9 We have here a short account of the reign…
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.
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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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–24 And Asa did that which was right in the…
And Asa did that which was right in the eyes of the Lord, as did David his father. In his personal walk and conversation, in his government of the nation, and especially in the matters of his God, and of religion, he made David his pattern and example to copy after.
And Asa did that which was right in the eyes of the Lord, as did David his father. In his personal walk and conversation, in his government of the nation, and especially in the matters of his God, and of religion, he made David his pattern and example to copy after.
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1 Kings 15:12
kg1 15:12
kg1 15:12
kg1 15:12And he took away the Sodomites out of the land,.... Which were in the times of Rehoboam, Kg1 14:24, and continued in his father's reign; those he took away, either by driving them out of the land, or by putting them to death according to the law of God, Lev 20:13 even as many of them as he had knowledge of, for some remained, see Kg1 22:46,
and removed all the idols that his fathers had made; or suffered to be made, as Solomon, Rehoboam, and Abijam, see Kg1 11:7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 11, 12, 13, 14, 15, 17, 18, 21, 22, 23 Mother's - That is, his grandmother's, as appears from…
Mother's - That is, his grandmother's, as appears from ver. 2, who is called his mother, as David is called Abijam's father, ver. 3. And his grand-mother's name may be here mentioned, rather than his mother's, because his mother was either an obscure person, or was dead, or unwilling to take care of the education of her son, and so he was educated by the grand-mother, who, though she poisoned his father Abijam with her idolatrous principles, ver. 12, yet could not infect Asa, nor withhold him from prosecuting his good purposes of reforming religion.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 Verse 10. His mother's name] Our translators thought that…
Verse 10. His mother's name] Our translators thought that grandmother was likely to be the meaning, and therefore have put it in the margin.
The daughter of Abishalom.] She is called, says Calmet, the daughter of Absalom, according to the custom of the Scriptures, which give the name of daughter indifferently to the niece, the grand-daughter, and great grand-daughter.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12, 13, 14, 15, 17, 18, 19, 20, 22, 23 1Ki 15:10-11. His mother’s name — That is, his…
1Ki 15:10-11. His mother’s name — That is, his grandmother’s, as appears from 1Ki 15:2. She is called his mother in the same sense in which David is called Abijam’s father, 1Ki 15:3; that is, his progenitor. And his grandmother’s name may be here mentioned, rather than his mother’s, because his mother was either an obscure person, or was dead, or unwilling to take care of the education of her son, and so he was educated by the grandmother, who, though she poisoned his father Abijam with her idolatrous principles, (1Ki 15:12,) yet could not infect Asa, nor withhold him from prosecuting his good purposes of reforming religion. Asa did that which was right — As to the government of his kingdom, and the reformation and establishment of God’s worship; in the eyes of the Lord — That is right indeed which is so in God’s eyes. Those are approved whom he commendeth. As did David his father — Whom he made his pattern; worshipping the Lord alone, and taking away all idols, as it here follows.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24 Mother’s name - Rather, “grandmother’s.” The Jews cal any…
Mother’s name - Rather, “grandmother’s.” The Jews cal any male ancestor, however remote, a father, and any female ancestor a mother (compare 1Ki 15:2; Gen 3:20). This Maachah was the favorite wife of Rehoboam 2Ch 11:21, and the mother of Abijam. The way in which she is here mentioned strongly favors the notion that the position of queen-mother was a definite one at the court, and could only be held by one person at a time.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23 Year complete, when the 21st was running on. (Usher)…
Year complete, when the 21st was running on. (Usher) --- Septuagint, "the 24th." (Calmet) --- But Grabe’s edition agrees with the Hebrew. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10, 13, 15, 16, 18, 22, 23 ASA'S GOOD REIGN. (Kg1 15:9-22)
ASA'S GOOD REIGN. (Kg1 15:9-22)
his mother's name was Maachah--She was properly his grandmother, and she is here called "the king's mother," from the post of dignity which at the beginning of his reign she possessed. Asa, as a constitutional monarch, acted like the pious David, laboring to abolish the traces and polluting practices of idolatry, and in pursuance of his impartial conduct, he did not spare delinquents even of the highest rank.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–23 ASA’S REIGN, 1Ki_15:9-24.
ASA’S REIGN, 1Ki_15:9-24.
10. His mother’s name was Maachah — She was his father’s mother, (see on 1Ki_15:2,) and therefore, properly speaking, his grandmother, as the margin rightly explains. The word אם, mother, like בן, son, and בת, daughter, is capable of such indefinite usage. Asa’s grandmother is mentioned here because of her prominent position as queen-mother, (compare 1Ki_15:13,) and as such she probably exercised the regal functions during the earlier years of his reign, while he was yet too young.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 8. And Abijam slept with his fathers] To this…
8. And Abijam slept with his fathers] To this the LXX. adds ‘in the twenty-fourth year of Jeroboam.’ This statement does not quite agree with the chronology given in 1Ki_15:1-2 of this chapter, and repeated in 2Ch_13:1-2. If Abijam came to the throne in the 18th year of Jeroboam and reigned 3 years, his death would fall in the twenty-first year of Jeroboam, or if the three years of his reign were incomplete at the beginning and end it might occur, as is said immediately in 1Ki_15:9, in the 20th year of Jeroboam.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10, 11, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23 (10) His mother’s name was Maachah.—Maachah was (see 1Ki_15:2)…
(10) His mother’s name was Maachah.—Maachah was (see 1Ki_15:2) the wife of Rehoboam, and, therefore, grandmother of Asa. She appears, however, still to have retained the place of “queen-mother,” to the exclusion of the real mother of the king.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–24 And Abijam slept with his fathers; and they buried…
And Abijam slept with his fathers; and they buried him in the city of David This fact alone should negative Lightfoot"s theory as to his name; (see note on 1Ki_14:31) and Ass his son reigned in his stead.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11, 22, 23 Asa did that which was right in the eyes…
1Ki_15:11-15
Asa did that which was right in the eyes of the Lord.
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The character of Asa
In Asa, King of Judah, we have one of the most melancholy, yet perhaps one of the most marvellous instances on record in the Holy Scriptures of the depravity of our nature. What strikes us in this prince is not merely that sort of inconsistency which is, more or less, part of every mans character; that strange admixture of opposing principles and motives which may be said to influence the actions of the generality of men; neither is it--what is a still more common evil among men--the succumbing to the power of any one evil disposition which is not sufficiently counteracted by a corresponding virtue. It is his failure in that very point in which the chief of his virtues seemed to lie--his faith and perfect confidence in God.
I. The impossibility of mans arriving at a sinless state of perfection so long as he is clothed with this mortality. In Asa we have a proof that a man may be perfect before God, and yet have sin. In many things we offend all, and If we say we have no sin, we deceive ourselves--if we were to infer that a state of faultless perfection were attainable in this world from the fact that there are many who, like Noah, Abraham, or Asa, are said to have walked perfectly with God, it would he difficult to reconcile such an inference with the sins they are known to have committed. When we find such injunctions as this--Walk thou before Me, and be thou perfect. It is plain that the word perfect must be interpreted in that sense of general uprightness of character which it is only possible to apply to the best of men in this world. The main difference between the righteous and unrighteous--and this we ought chiefly to bear in mind--lies in habitual character. It is this which God principally regards, and not occasional sins, grievous though they be. The pith of all true religion, the grand substance of the doctrines of both Old and New Testaments, is summed up for us at the conclusion of both--the last words of the Old Testament being: Then shall ye return and discern between him that serveth God and him that serveth Him not; while among the last utterances of the Holy Ghost speaking by St. John, are these: His servants shall serve Him--He that loveth not the Lord Jesus Christ, let him be anathema maranatha. Thus the constant service of God is spoken of in both Testaments as the distinctive feature of the righteous.
II. The more practical lesson of caution in the manner of our daily walk. If Satan be suffered to exercise so great power over the hearts of the faithful servants of God, how watchful over our own hearts should we be! How necessary to each one of us the godly admonition of the apostle: Wherefore let him that thinketh he standeth take heed lest he fall! And how are we to take heed lest we fall? By standing always in the grace of God--this is the secret of final perseverance; this is the secret of Asas heart being perfect all his days. It is a mere matter of history that the saving mercy of God is more generally shown to those in whom we find habitual goodness of heart to have pre-existed, or, more strictly speaking, by whom grace given has been constantly used and persevered in, than to those whose habit of life has been careless and negligent of Gods service. The case of a seemingly virtuous child being led astray might well presuppose a want of real hearty piety, or a degree of pride and self-confidence which has withdrawn the special care and love of God, and left that child a prey of his enemies. This is not, however, the case of a really righteous person fallen from his uprightness. In all this we have a strong caution. If habitual piety is never forgotten, and rarely goes unrewarded at last, how much ought we to be on our guard lest we lose aught of that piety, lest we slacken the fervour of our zeal, and suffer our love to grow cold, or even lukewarm; lest, in a word, we forfeit aught of that grace wherein alone we stand. (J. B. Litler, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv9, 16 1Ki_15:12. The sodomites—vide Notes on 1Ki_14:24. All the idols—גִּלּוּלִים,…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_15:12. The sodomites—vide Notes on 1Ki_14:24. All the idols—גִּלּוּלִים, a word for despicable things. The Rabbins render it mud-gods; Ewald renders it doll-images; Gesenius, idol-blocks.
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1Ki_15:13. An idol in a grove—This is a word of far different meaning from that in 1Ki_15:12. מִפְלֶצֶת means horrendum, as from the verb פלץ, to terrify, horrify. It Is conjectured that this was an obscene figure, a phallus image, a symbol of the productive powers of nature, specially (according to the Rabbins) revolting to the Hebrews. “In a grove, may read, unto Asherah; but this “grove” was one of similar scenes of licentious indulgence practised in the name of religion.
HOMILETICS OF 1Ki_15:9-15
RELIGIOUS REFORM
I. That religious reform is a commendable work, in which even a monarch may engage. As the evil which had debased the nation originated from the throne, it was fitting that the remedy should issue from the same potent source. Asa was the first monarch who made a bold and determined stand against the prevalent idolatry. The sin of the nation had grown into colossal proportions, and it required no ordinary courage and strength of will to attack it. Asa threw all the authority of the crown on the side of reform, and was himself the zealous leader of the movement. The king can do himself no greater honour, nor confer upon his people a greater good, than by making the interests of true religion his chief care. If persons in the highest rank refuse to use their influence in the removal of acknowledged abuses, the Lord will raise from obscurity an agent who will faithfully and effectually do the work. The humble peasant may be raised up to rebuke the careless and unfaithful monarch.
II. That religious reform is inspired by a desire to do the right. “Asa did that which was right in the eyes of the Lord; his heart was perfect with the Lord all his days” (1Ki_15:11, comp. with 1Ki_15:14). The need of reform is suggested by the wide divergence observed in the actual state of things from the inner consciousness of right. The man who studies the law of God, and conscientiously strives to keep its commandments, cannot fail to have a sense of what is right; and this sense of right will be the guide and inspiration of all his actions. This was the case with Asa, though the standard of perfection by which we are to measure the perfect ones of the Old Testament history is not the fulness of spiritual light and religious attainment which is set before us in the New Testament. It is rather a singleness and earnestness of pious purpose to obey God and maintain the honour of His name and worship. “All these were noble and excellent acts,” writes Bishop Hall concerning the reform of Asa: “but that which gives true life unto all these is a sound root. ‘Asa’s heart was perfect with the Lord all his days.’ No less laudable works than these have proceeded from hypocrisy, which, while they have carried away applause from men, have lost their thanks with God. All Asa’s gold was but dross to his pure intentions.” Holiness—a perfect heart towards God—is the strongest motive to work, and imparts a courage which no difficulties can daunt.
III. That religious reform aims at the suppression of the most glaring forms of public vice.
1. It uproots gross immorality (1Ki_15:12). In a time of reformation the most flagrant abominations are the first to fall; the rising tide of righteous indignation sweeps them away. No prince or people can prosper while the festering pest-houses of immorality are suffered to exist.
2. It destroys idolatry (1Ki_15:12-13). Asa removed all the idols, demolished their temples, and devastated their groves; and doubtless many of the idol worshippers would take part in this work of destruction. When the mind is once undeceived, its anger against the instrument of its deception is sometimes terrific and unbounded. During the tyranny of the Spanish Inquisition in the Netherlands, in the sixteenth century, a spirit of fury suddenly arose in Antwerp and elsewhere against the images used in the Romish worship: the cathedrals and churches were dismantled, the images and religious relics broken to shivers, and yet not a single coin of the church treasures was appropriated; the destructive mania was wholly confined to objects of idolatrous worship. Terrible, indeed, is the vengeance which will, ere long, overtake the idols and their worshippers (Isa_2:18).
3. It purifies the court (1Ki_15:13). Maachah was deposed from being queen-mother because of her idolatry, and the disgusting image to which she did homage was burnt, and its ashes cast into the river. “The idols which his fathers had made” were all destroyed. All respect for flesh and blood must be subservient to the duty we owe to God. A good king who would promote religion among his subjects must begin by discountenancing all wickedness at court. A pure court is a great safeguard to a nation.
IV. That religious reform is not always thorough and complete. “But the high places were not removed” (1Ki_15:14): such as were set up for the worship of God; for as for those that were set up in honour of idols, he removed them. But he should have done both, as did afterwards zealous Hezekiah and Josiah. It is with the saints as with Jonathan’s signal arrows, two fell short, and but one beyond the mark; so where one shooteth home to the mark of the high calling in Christ Jesus, many fall short.—Trapp. Reformation often proceeds slowly and under great difficulties. It may leave untouched institutions that may become a snare and a source of corruption to future generations. Vested interests in a superstitions system are hard to slay.
V. That religions reform enriches the temple of God (1Ki_15:15). The practical evidence of a genuine reformation is shown in costly free-willing offerings to God. The true riches of a temple are not the silver and gold and superb furniture, but the gratitude, praise, and devotion of which these are but the outward manifestations. The soul is only rich in what it really lays up in the treasury of God. We must not only cast away the idols of our iniquity, but cheerfully dedicate ourselves and our substance to the cause and glory of God.
LESSONS:—
1. Abuses will creep into the best organized religious systems.
2. The work of the reformer is one of great sacrifice and labour.
3. The monarch who is zealous for religious reform deserves the gratitude and support of his people.
GERM NOTES ON THE VERSES
1Ki_15:11. It is to be regarded as a merciful providence of God, when a son who has grown up with evil surroundings and the bad example of a father and mother, yet holds steadily to His word and commandments, and resists firmly all ungodly influences.
—The standard of right. I. Is the will of God. II. By it every act of man is unerringly estimated. III. Is but imperfectly represented by the best human examples.
—In vain should he have hoped to restore God to his kingdom, while these abominations inhabited it. It is justly the main care of worthy and religious princes to clear their coasts of the foullest sins. O, the impartial zeal of Asa! There were idols that challenged a prerogative of favour, the idols that his father had made. All these he defaces: the name of a father cannot protect an idol; the duty to his parent cannot win him to a liking, to a forbearance of his misdevotion: yea, so much the more doth the heart of Asa rise against these puppets for that they were the sin, the shame of his father. He doth not more honour a father than hate an idol. No dearness of person should take off the edge of our detestation of the sin.—Bp. Hall.
1Ki_15:12-13. Against sins of licentiousness no authority can be powerful enough, for where this evil has crept in, there comes a moral corruption which works destructively upon all relations of life. Authority being ordained of God, as the Apostle says, its duty and task is to oppose with severity all godless conduct, without fear or favour of man, and to vindicate the eternal Divine laws. Therefore it is that we have the church prayer for those in authority.—Lange.
1Ki_15:13. There can be no queen-consort where there is more than one wife; and in the East, where there is no more than one, she is not a queen, she is simply the Zan-i-shah, the king’s wife—that is all. There is, however, in most cases, some one in the harem who, on one account or other, is recognised as the chief lady. There was one whose claim to be chief lady, or queen, was superior to all others, and that was the MOTHER of the king. The prevalent usage of the East assigns the first rank in every household, not to the wife of the master, but to his mother, to whom the wife merely becomes another daughter. And so the rank of the king’s mother was the nearest approach to the rank and dignity of a non-regnant queen.—Kitto.
—Nature is worthy of forgetfulness and contempt in opposition to the God of nature: upon the same ground as Asa removed the idols of his father Abijam, so for idols he removed his grandmother Maachah. She would not be removed from her obscene idols; she is therefore removed from the station of her honour. If all the world had been an idolater, he knew how little that precedent could avail for disobedience. Practice must be corrected by law, and not the law yield to practice. Maachah, therefore, goes down from her seat, her idols from their grove; she to retiredness, they to the fire, and from thence to the water. Woeful deities that could both burn and drown!—Bp. Hall.
1Ki_15:12-15. True reformation.
1. Is wrought for the divine glory.
2. Is not to be hindered by family considerations.
3. Should be national in its progress and results.
4. Should destroy every vestige of corruption.
5. Is evidenced by practical generosity.
1Ki_15:14. To remove deep-rooted and long-standing evils suddenly and completely is impossible, even for a well-intentioned and powerful ruler; for in that case he would bring about resistance to the good rather than further it.
—Yet, in 2Ch_14:3, we read that Asa “took away the altars of the strange gods and the high places,” and in 1Ki_15:5 that “he took away out of all the cities of Judah the high places and the images,” which would seem at first sight to imply that he entirely put down the worship. The author of Chronicles, however, himself afterwards allows that “the high places were not taken away out of Israel,” though the heart of Asa was perfect all his days. The explanation would seem to be, either that the idolatry was at one time put down, but crept back afterwards; or that, while Asa endeavoured to sweep it wholly away, his subjects would not be controlled, but found a means of maintaining it in some places—not, perhaps, in the cities, but in remote country districts, where the royal authority was weaker, and secresy more practicable.—Speaker’s Comm.
1Ki_15:15. Hence noble and pious princes should bethink themselves of using their gold and silver, not only for worldly objects, but to enrich churches and schools, necessary to the accomplishment of godly designs.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv14, 24 high places
high places
Cf. 2Ch 14:3. It appears that local sacrifices to Jehovah (though not according to the divine order) were offered in the times of the kings upon "high places" (cf) 1Sa 9:12. Apparently Asa’s mother had defiled one of these with an idol, 1Ki 15:13. Asa destroyed the idol and the idolatrous (but not the Jehovistic) "high places." But see "high places," (See Scofield "1Ki 3:2").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v9 The Rule of Asa in Judah
The Rule of Asa in Judah
v. 9. And in the twentieth year of Jeroboam, king of Israel, parts of years being counted as full years by the Jewish chroniclers, reigned Asa over Judah.
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v. 10. And forty and one years reigned he in Jerusalem. And his mother’s name was Maachah, the daughter of Abishalom. Maachah was really his grandmother, but she retained her position as most influential person, either as mother of the king who had just died and as one possessed of great energy, or because Asa’s mother was dead and she took her place in the palace.
v. 11. And Asa did that which was right in the eyes of the Lord, as did David, his father, patterning his life after the example of his illustrious ancestor.
v. 12. And he took away the sodomites, the public male prostitutes who had come in under Rehoboam, out of the land, and removed all the idols that his fathers had made.
v. 13. And also Maachah, his mother (grandmother), even her he removed from being queen, from occupying her position of honor and influence at court, because she had made an idol in a grove, erected a monument and a picture to Astarte, the female god of the heathen nations; and Asa destroyed her idol, cutting it down, and burned it by the brook Kidron, the ashes being thrown into the brook, where they were carried away.
v. 14. But the high places, some of which at least, although unlawfully, were dedicated to Jehovah, were not removed; Asa’s reforms were not quite able to accomplish so much; nevertheless, Asa’s heart was perfect with the Lord all his days, he served Jehovah with undivided allegiance.
v. 15. And he brought in the things which his father had dedicated, presents consecrated to Jehovah, probably the spoil of wars, and the things which himself had dedicated, into the house of the Lord, silver and gold and vessels. Thus the treasure-chambers of the Temple, which had been plundered by Shishak, were again partly filled.
v. 16. And there was war between Asa and Baasha, king of Israel, the insurgent against Nadab, Jeroboam’s successor, all their days.
v. 17. And Baasha, king of Israel, went up against Judah and built Raniah, in the tribe of Benjamin, some six to eight miles north of Jerusalem, that he might not suffer any to go out or come in to Asa, king of Judah. He wanted to cut off traffic, obstruct commerce, and thus practically to. blockade Jerusalem from the north.
v. 18. Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord, that which had again been deposited there by his father Abijam, and the treasures of the king’s house, and delivered them into the hand of his servants, his representatives in the embassy which he had planned; and King Asa sent them to Benhadad, the son of Tabrimmon, the son of Hezion, king of Syria, that dwelt at Damascus, saying,
v. 19. There is a league between me and thee, and between my father and thy father; behold, I have sent unto thee a present of silver and gold; come and break thy league with Baasha, king of Israel, both divisions of the former large kingdom having sought an alliance with the mighty Syrian ruler, that he may depart from me.
v. 20. So Benhadad, convinced, no doubt, by the large sum sent by Asa that he was the richer and mightier ally, hearkened unto King Asa, and sent the captains of the hosts which he had against the cities of Israel, and smote Ijon, a fortified city in the extreme northern part of Israel’s territory, and Dan, also in that region, settled by the Danites, and Abelbeth-maachah, and all Cinneroth, the district west and northwest of Lake Gennesaret, with all the land of Naphtali, for this was the territory of that tribe.
v. 21. And it came to pass, when Baasha heard thereof, that he left off building of Ramah, he thought it best to change his hostile attitude, lest he be crushed between two enemies, and dwelt in Tirzah, which was time royal residence at least during a part of the time.
v. 22. Then King Asa, who was now free from the menace which had threatened his country, made a proclamation throughout all Judah, calling upon all able-bodied men to help in this emergency; none was exempted; and they took away the stones of Ramah and the timber thereof wherewith Baasha had builded, the building material which he had gathered there; and King Asa built with them Geba of Benjamin and Mizpah, the former being about two and a quarter and the latter some thirteen miles from Ramah. Thus he fortified this section of his kingdom.
v. 23. The rest of all the acts of Asa and all his might, the conspicuous deeds of his bravery and prowess, 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. Cf 2Ch 16:12.
v. 24. And Asa slept with his fathers, and was buried with his fathers in the city of David, his father, all by the promise of God; and Jehoshapliat, his son, reigned in his stead. It seems that Asa, unlike some of the other kings of that age, always repented of his trespasses. God has patience with the weakness of His children and is glad to help them up when they have stumbled.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 12, 14, 16, 18, 20, 23 In the twentieth year of Jeroboam king of Israel
In the twentieth year of Jeroboam king of Israel
This refers to the twentieth year of Jeroboam's reign. AT: "After Jeroboam had been the king of Israel for almost twenty years" (See: Assumed Knowledge and Implicit Information)
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In the twentieth year
"In year 20" (See: Numbers)
forty-one years
"41 years" (See: Numbers)
what was right in the eyes of Yahweh
The eyes here represent seeing, and seeing represents judgment. Yahweh saw and approved of Asa's actions. AT: "what Yahweh judges to be right" or "what Yahweh considers to be right" (See: Metaphor)
translationWords
Jeroboam
king
kingdom of Israel
kingdom of Judah
Jerusalem
Yahweh
David
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9, 10, 11, 14, 16, 17, 18, 20, 23 15:9 Asa reigned from 910 to 869 BC.
15:9 Asa reigned from 910 to 869 BC.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.