1 Kings 15:14

1Ki 15:14 But the high places were not removed: nevertheless Asa’s heart was perfect with the LORD all his days.

Ver. 14. But the high places were not removed,] sc., 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.

Nevertheless Asa’s heart was perfect.] With one breath doth God report both these; such is his indulgency. He will not see weakness where he seeth truth. All Asa’s infirmities are covered with the mantle of sincerity. Contrarily in Jehu, the Holy Ghost, after a description of many excellent things done by him, doth at last as it were draw a cross line. {2Ki 10:31}

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.

1Ki 15:14. The high places were not removed — 2Ch 14:3. He took away the altars of the strange gods, and the high places where they were worshipped: but as for those high places where the true God was worshipped, he did not take them away; partly, because he thought there was no great evil in them, which had been used by David and Solomon, and other good men; partly because he thought the removal of them might do more hurt than their continuance, by occasioning the total neglect of God’s worship by many of the people, who either could not, or through want of faith and zeal would not, go up to Jerusalem to worship; now especially, when the Israelites, formerly their friends, were become their enemies, and watched all opportunities to invade or molest them. Asa’s heart was perfect — That is, he sincerely and constantly adhered to the worship of God. Though he could not hinder the people from using the high places, yet he entirely devoted himself to the worship of God in the manner and place prescribed by him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

For in that that he suffered them to worship God in other places, than he had appointed, it came of ignorance, and not of malice.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 14. The high places were not removed] He was not able to make a thorough reformation; this was reserved for his son Jehoshaphat.

Asa's heart was perfect] He worshipped the true God, and zealously promoted his service; see on 1Kg 15:3. And even the high places which he did not remove were probably those where the true God alone was worshipped; for that there were such high places the preceding history amply proves, and Jarchi intimates that these were places which individuals had erected for the worship of Jehovah.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14) But the high places were not removed.—The record of the Chronicles—contrasting 2Ch_14:5 with 1Ki_15:17—indicates with tolerable plainness an attempt at this reform on Asa’s part, which was not carried out successfully. In spite of all experience of the corruptions inevitably resulting from them, the craving for local and visible sanctuaries, natural at all times, and especially in generations which had been degraded by gross idolatry, proved too strong for even earnest reformers. The historian, writing under the light of later experience, dwells on this imperfection of religious reform again and again.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. But the high places were not removed] R.V. taken away. The change is made that this passage may be rendered in the same way as 2Ch_15:17, with which it is identical. In Judah (we are told 2Ch_14:5) Asa did take away the high places, but in Israel (2Ch_15:17) they were not taken away. The mention of this as something which Asa might have been expected to effect shews that the conquests of his father and himself had given them much control (or influence) over the affairs of the northern kingdom. As the high places had been long tolerated, and the worship offered there had been accepted we can see how much more difficult it would be to put down this form of worship than any of the others. Hence, in spite of the continuance of the high places, Asa’s heart is said to have been ‘perfect with the Lord.’ The worship on the high places was long kept up. They are mentioned again 1Ki_22:44; 2Ki_12:3; 2Ki_14:4; 2Ki_15:4; 2Ki_15:35.

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.

There is a league between me and thee, and between my father and thy father,.... For though Hezion, if he is the same with Rezon, was an adversary to Israel in the days of Solomon, Kg1 11:25, yet it seems his son was not, but was a confederate with the kings of Israel and Judah:

behold, I have sent unto thee a present of silver and gold; taken out of the treasury of the temple and his own treasury:

come and break thy league with Baasha king of Israel, that he may depart from me; it was sinful in him to take the money out of the temple, to which it was dedicated; it was more so to make use of it to bribe an Heathen to break his covenant and alliance with another, in order to serve him; in which he betrayed great distrust of the Lord, and of his power to help him; which was the more aggravated, when he had had such a wonderful appearance of God for him against the Ethiopians, see Ch2 16:7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Ch 14:3 would seem at first sight to imply that he entirely put down the worship. But idolatry, if at one time put down, crept back afterward; or while Asa endeavored 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 (see 2Ch 14:5), but in remote country districts, where the royal authority was weaker, and secrecy more practicable.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The high places. There were excelsa, or high places, of two different kinds. Some were set up and dedicated to the worship of idols, or strange gods: and these Asa removed, 2 Paralipomenon xiv. 2. Others were only altars of the true God, but were erected contrary to the law, which allowed of no sacrifices but in the temple; and these were not removed by Asa. (Challoner) --- They had been built before the temple, and tolerated by the prophets; (Calmet) and, though they were now improper for sacrifices, (Haydock) Asa thought it would be imprudent to molest them, (Calmet) as perhaps he could not take them away. (Du Hamel) --- He left also the ruins of (Haydock) the temples built by Solomon, (Worthington) on Mount Olivet, (4 Kings xxiii.; Menochius) as no longer dangerous. (Salien) --- Lord. Asa had his faults; but never forsook the worship of the Lord. (Challoner) --- In the same sense, David is so often praised as a just prince. Asa threw a prophet into prison, and placed his trust as much in physicians, &c., 2 Paralipomenon xvi. 10, 12. But he did penance, and deserves to be ranked (Calmet) among the few just kings of Juda. (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).

The high places were not removed.

Object. He did take these away, 2Ch 14:3.

Answ. He took away those which were devoted to the worship of idols, as is there said, he took away the altars of the strange gods, and the highplaces, to wit, where they were worshipped: but as for those high places where the true God was worshipped, he did not take them away; partly, because he thought there was no great evil in them, because they had been used by David and Solomon, and other good and wise men; and because the true God was there worshipped, and that in the manner, though not in the place, which God had appointed; and partly, because he thought the removal of them might do much more hurt than their continuance, to wit, by occasioning the total neglect of God’s worship by many of the people, who either could not, or through want of competent faith and zeal would not, go up to Jerusalem to worship, now especially, when the Israelites, their near neighbours, formerly their friends, were become their enemies, and watched all opportunities to invade or molest them, which they concluded they would do when all their males were gone up to Jerusalem; and partly, because the people were so obstinately bent towards them, that it was, or at least seemed to him, impossible to remove them without great offence, or such commotions as were highly dangerous to that church and state.

Asa’s heart was perfect with the Lord, i.e. he did sincerely and constantly adhere to the worship and service of God. Though he could not hinder the people from using the high places, yet he did entirely devote himself to the worship of God in the manner and place prescribed by God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. But the high places were not removed — That is, the high places, like those of 1Ki_3:2, where Jehovah, and not idols, was worshipped. According to 2Ch_14:3, he took away the altars of the strange gods, and the high places of the same; but the temple worship had probably fallen into such disrepute during the reigns of Rehoboam and Abijam that large numbers of the people resorted to the practice so common before the temple was built, (see 1Ki_3:2,) of sacrificing on high places. And this had now become so prevalent a practice that Asa could not effectually stop it.

Nevertheless Asa’s heart was perfect — That is, he followed the commandments of God with his whole heart, and in that respect was like David, 1Ki_14:8. 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, but rather a singleness and earnestness of pious purpose to obey God and maintain the honour of his name.

All his days — His earnest purpose to maintain the true worship of God doubtless continued all his days; but he was angry with the prophet, who reproved him for seeking help of the king of Syria rather than of Jehovah, and imprisoned him; and in his disease he sought aid of the physicians instead of the Lord. 2Ch_16:10; 2Ch_16:12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But the high places evidently such as are referred to in ch. 3, i.e., un authorized shrines of Jehovah; (cf. 2Ki_14:4) were not taken away lit., departed not. Yet we read in 2Ch_15:3, that Asa "took away the high places (cf. ver. 5). But it is clear, even from 2Ch_15:17, that all of them were not re moved, and the discrepancy arises from the well-known Eastern idiom of putting the whole for the part, of which we have in stances in Gen_7:19; Exo_9:25, etc. Cf. ver. 32; 2Ki_9:35, and see below. Asa probably aimed at removing all, and he may have removed all out of the cities, (2Ch_14:5) but some remained in the country districts or in remote places. Or he may have swept them away for a short time, and they may have been stealthily and gradually reintroduced. It may be interesting to remark here that down to the present day the cultus of the high places exists under a modified form, it is true in Palestine. Every traveller will remember the Mukama which crown almost every hill. The religion of the Fellahin, though nominally Mohammedan, is really, like that of China, a worship of the dead. "In almost every village of the country a small building, surmounted by a whitewashed dome, is observable, being the sacred chapel of the place; it is variously called Kubbeh, "dome," Mazor, "shrine," or Mukam, "station," the latter being a Hebrew word, used in the Bible for the places of the Canaanites (Deu_2:2) Just as in the time of Moses, so now the position chosen for the Mukam is generally conspicuous This Mukam represents the real religion of the peasant" (Conder, pp. 304 sqq.): nevertheless Asa"s heart was perfect with the Lord all his days. We have here a notable instance of the Oriental exaggeration just referred to. For the very same expression is used by the chronicler, (2Ch_15:17) who in the next chapter (2Ch_6:7-12) tells us of Asa"s unfaithfulness in his old age.

HOMILIES BY A. ROWLAND Ver. 14.

Religious sincerity.

A beautiful flower often springs from the midst of corruption. The more we realize the moral condition of Asa"s surroundings the more we wonder at the grace which made him what he was. His father was Abijam (or Abijah), the second king of Judah, of whom it is said, "He walked in all the sins of his father, which he had done before him." His education appears to have been entrusted to Maachah, his grandmother, a daughter of Absalom the rebel, and herself a gross idolatress. The remembrance of these facts makes the statement respecting this young prince the more surprising did that which was right in the eyes of the Lord, as did David his father." An independent spirit and a resolute will must have been coupled with his piety. Show from this the possibility of triumphing over the most adverse circumstances by those who sincerely seek to serve God. It is not, however, to his manly resolution, to his vigour, or to his political wisdom that our attention is specially called by the text, but to his RELIGIOUS SINCERITY.

I RELIGIOUS SINCERITY ASSERTS ITSELF IN REFORMING ZEAL (vers. 12, 13). It was only twenty years since the death of Solomon, yet irreligion and vice had corrupted the nation. Evil spreads more rapidly than good in a fallen world. The deadly fungus springs up in a night, the fruit tree grows slowly to perfection. A half-hearted or timid man would have been content to worship Jehovah himself, and thus silently rebuke the idolatry of his people; but Asa, being an earnest man, could not content himself with any laissez faire principle. With a strong hand he would put down evil wherever he could reach it. Often in God"s sight to leave evil alone, unrebuked, and uncombated is to share the guilt of those who commit it. It is the spirit of Cain, and not of Christ, that asks, "Am I my brother"s keeper?" Asa"s reforming zeal contains lessons to rulers, to employers, to parents, indeed to all who can mould the circumstances of others. See, therefore, how it made itself felt.

1. Opportunities for sin were diminished. Ver. 12 implies that there were those in Judah who made a traffic of vice. Corrupt themselves, they

2. corrupted others. There are places in Christian cities which should be swept away by the strong hand of law.

3. Incentives to sin were destroyed. The idol referred to (in ver. 15) is literally the horror." The obscene rites connected with its cultus will not bear investigation. Suffice it to say that this so-called worship provoked to vice of the most hideous kinds. Against provocations and incentives to sin how earnestly should parents guard their children, and masters and mistresses their servants. Impure literature is in the forefront of these; not only that which offends by its grossness, but that which secretly stains by its suggestions.

4. Influences for sin were removed. Sometimes vice is made popular by leaders of fashion or of policy. The unrighteousness of a clever man, the impurity of a leader in society are woefully far-reaching in their effects. Maachah, the queen-mother, was one of the most potent in Asa"s court, was his near relation, his early instructress; yet, with as much wisdom as courage, "he removed her from being queen," and destroyed her idol publicly and shamefully. It might be said that he was indebted to her, that she was aged and should be respected, or that she could not live long, and might therefore be tolerated. Such pleas would not avail with man whose "heart was perfect with the Lord." (Apply this.)

II RELIGIOUS SINCERITY PROCLAIMS ITSELF BY CONFIDENCE IN GOD. This confidence was at tile heart of Asa"s courage. Read our text in the light of the fuller history of the king (given in 2 Chronicles), and see how his confidence displayed itself.

1. He found rest in God in peril. Many adversaries would be raised by a reformation which was ruthless in its rigour. Idolatrous priests, the party led by Maachah, etc., would rebel; but Asa was not perturbed. God was his refuge and strength.

2. He offered prayer to God in his difficulty. As an example read 2Ch 14. Describe the incursion of the Ethiopian host, and this prayer of the king, "Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God, for we rest on thee, and in thy name we go against this multitude." A victory followed which was unique in the history of God"s people. Conquest waits on prayer in every struggle with evil

3. He consecrated himself and his people to God after their deliverance (see ver. 15, and compare with it 2Ch 15) He renewed the covenant, and afresh dedicated all he possessed to the Lord. So he deserved the high commendation, "Asa"s heart was perfect with the Lord all his days." It remains yet to be observed that

III RELIGIOUS SINCERITY MAY BE ASSOCIATED WITH IMPERFECT SERVICE. He failed to remove the high places. This Hezekiah and Josiah did. To leave them was to provide a way of return to the idolatrous practices he had put down. Beware of leaving lesser sins unconquered, after victory has been attained over grosset crimes. A.R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

High places - 2 Chron. xiv, 3. He took away the altars of the strange gods, and the high places where they were worshipped: but as for those high places where the true God was worshipped he did not take them away; partly, because he thought there was no great evil in them, which had been used by David and Solomon, and other good men; partly, because he thought the removal of them might do more hurt than their continuance, by occasioning the total neglect of God's worship by many of the people, who either could not, or, through want of faith and zeal, would not go up to Jerusalem to worship, now especially, when the Israelites, formerly their friends, were become their enemies, and watched all opportunities to invade or molest them. Was perfect - That is, he sincerely and constantly adhered to the worship of God. Though he could not hinder the people from using the high places, yet he entirely devoted himself to the worship of God in the manner and place prescribed by him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

But the high places were not taken away

This can be stated in active form. AT: "But Asa did not command the people to take away the high places" (See: Active or Passive)

Asa's heart was completely devoted

The heart represents the person. AT: "Asa was completely devoted" (See: Synecdoche)

all his days

"the whole time that he lived" or "throughout his whole life"

translationWords

high place

heart

house of God

set apart

silver

gold

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

[However] the [private] altars he did not remove. The private altars upon which they had become accustomed to sacrifice to Heaven since Shiloh had been destroyed until the Beis [Hamikdosh] was built, when private altars were permissible, were not removed now, even though they were forbidden once the Beis [Hamikdosh] was built, and they were punished by premature death because of it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.