This chapter gives us a series of short reigns and moral evaluations of the kings who followed Rehoboam. It mainly focuses on two kingdoms:
- Judah (the southern kingdom) — under Abijam and Asa.
- Israel (the northern kingdom) — under Nadab and Baasha.
It’s a story of decline, but also of grace — because even in Judah’s weakness, God preserves David’s line for Christ’s sake.
Abijam’s Reign in Judah (1 Kings 15:1–8)
Abijam (also called Abijah in 2 Chronicles 13) ruled for a short time — three years in Jerusalem. His reign is evaluated negatively:
“He walked in all the sins that his father did before him.”
Like Rehoboam, he allowed idolatry and corruption to continue. But there’s a striking statement in verses 4–5:
“Nevertheless, for David’s sake the LORD his God gave him a lamp in Jerusalem…”
This means God preserved the Davidic dynasty, not because of Abijam’s righteousness, but because of His covenant promise to David (2 Samuel 7:12–16). This pattern — God’s mercy preserving the line of David despite the king’s sin — runs all through Kings. It’s a preview of Christ, the true Son of David, who reigns forever not because of man’s faithfulness but because of God’s.
So, Abijam is a warning about sinful leadership, but also a testimony to covenant grace.
Asa’s Reign in Judah (1 Kings 15:9–24)
Then comes Asa, one of the few good kings of Judah. He reigned for a long time — 41 years — and Scripture says:
“Asa did what was right in the eyes of the LORD, as David his father had done.”
He took bold steps for reform:
- He removed male cult prostitutes (v. 12).
- He removed idols that his fathers had made.
- He even removed his own grandmother, Maacah, from her position as queen mother because she had made an obscene idol (v. 13).
Asa’s zeal for the Lord is evident. His reforms echo what Moses commanded in the Law — to purge evil and idolatry from among the people (Deuteronomy 17:7). Yet even Asa wasn’t perfect. Verse 14 says:
“The high places were not taken away.”
That means although he removed idols and pagan worship, he didn’t fully centralize worship at Jerusalem as God commanded. Still, his heart was “wholly true to the LORD all his days.”
But later in his reign, Asa made a political alliance with Ben-hadad, king of Syria, to protect Judah from Baasha of Israel (verses 16–22). Instead of relying on God, Asa relied on human help. In 2 Chronicles 16, the prophet Hanani rebukes him for this. It shows that even faithful believers sometimes falter — but God remains faithful.
Asa’s reign reminds us of partial reform: good intentions and sincere faith, yet imperfect trust. It points us to the need for a greater King whose heart is perfectly true — Christ.
Nadab’s Reign in Israel (1 Kings 15:25–32)
Now the scene shifts north to Israel, where Jeroboam’s son Nadab reigns. His reign lasts only two years.
The verdict:
“He did what was evil in the sight of the LORD, and walked in the way of his father.”
In other words, he continued Jeroboam’s sin — setting up false worship with golden calves to keep Israel from going to Jerusalem.
Then Baasha, from the tribe of Issachar, conspires against him and kills him while he’s besieging the Philistine city of Gibbethon. This fulfills God’s word against Jeroboam’s house:
“He left to Jeroboam none that breathed” (v. 29).
God’s judgment was severe — wiping out Jeroboam’s line completely. The prophet Ahijah had warned of this in 1 Kings 14, showing that God’s Word never fails. Sin brings death and destruction, but God’s purposes move forward.
Baasha’s Reign in Israel (1 Kings 15:33–34)
Baasha takes the throne and reigns 24 years in Tirzah. Sadly, the pattern doesn’t change.
“He did what was evil in the sight of the LORD, and walked in the way of Jeroboam.”
So even though he destroyed Jeroboam’s house, he himself follows the same idolatry. Baasha becomes another example of a man used by God as an instrument of judgment, yet remaining under judgment himself — much like Pharaoh in Exodus. God’s sovereignty rules over even wicked rulers.
Themes and Christ-Centered Fulfillment
The Preservation of the Davidic Line
Despite the sin of Judah’s kings, God preserves the “lamp in Jerusalem” for David’s sake (v. 4). This lamp burns all the way to Jesus Christ, the true and everlasting King. Through all the corruption of earthly kings, the covenant promise stands firm.
The Contrast Between Judah and Israel
Judah, though flawed, remains tied to the temple, the Davidic covenant, and true worship. Israel, from Jeroboam onward, walks in rebellion. This distinction shows that God’s promise rests not on human faithfulness but divine election — just as salvation does.
Reformation and Incomplete Obedience
Asa’s reforms encourage us to pursue holiness and courage, yet remind us that even the best reformers fall short. Only Christ’s reform of the human heart truly restores worship.
Judgment and Covenant Grace
God judges sin (Jeroboam’s house, Nadab, Baasha), but also upholds His gracious promise (David’s lamp). Law and Gospel both shine here:
- The Law condemns idolatry and punishes rebellion.
- The Gospel preserves the covenant line through which salvation comes.
Summary
| King | Kingdom | Reign | Verdict | Key Lesson |
|---|---|---|---|---|
| Abijam | Judah | 3 years | Evil like Rehoboam | God preserves David’s line for His covenant’s sake |
| Asa | Judah | 41 years | Good, mostly faithful | Zeal for purity; imperfect trust |
| Nadab | Israel | 2 years | Evil like Jeroboam | Sin brings swift judgment |
| Baasha | Israel | 24 years | Evil like Jeroboam | Judgment on Jeroboam fulfilled, but sin continues |
In Christ
1 Kings 15 reminds us that God’s promises outlast human failure. The “lamp in Jerusalem” never goes out because it burns in Christ, the Light of the world.
Where Asa partially cleansed the land, Jesus perfectly purifies His Church.
Where David’s sons faltered, Jesus reigns forever in righteousness.
Even amid the ruins of divided kingdoms, God’s plan for redemption never falters.
Now, here are some questions to help solidify understanding of this passage.
Abijam’s Reign (1 Kings 15:1–8)…
Why does God preserve Abijam’s kingdom “for David’s sake”?
God preserves Abijam’s dynasty not because of Abijam’s own righteousness but because of His covenant with David (2 Samuel 7:12–16). That covenant promised that David’s line would never fail to have a descendant on the throne. This reveals God’s covenant grace—His faithfulness even when His people are faithless.
It foreshadows Christ, who reigns not because of human merit but because of God’s eternal purpose. The “lamp in Jerusalem” (v. 4) ultimately burns in Christ, the true and everlasting King.
If Abijam “walked in all the sins of his father,” how should we interpret that his heart was not wholly true to the LORD?
This statement shows that Abijam’s devotion was divided. He may have acknowledged the LORD outwardly but tolerated idolatry and compromise. The heart in Scripture refers not merely to emotion but to the seat of faith, will, and loyalty. Abijam’s heart was divided between Yahweh and idols, showing the spiritual disease of sin that no human king could cure.
It anticipates the promise of the new heart in Ezekiel 36:26 and Jeremiah 31:33, which God alone gives through regeneration in Christ by the Spirit.
What does the image of God giving David a “lamp in Jerusalem” signify?
The “lamp” is a symbol of continuity and hope—the ongoing light of the Davidic dynasty that would not be extinguished despite sin. It ties to the lampstand in the temple, representing God’s presence and the light of His covenant with His people.
This image grows through Scripture: the coming Messiah is called a “light for the nations” (Isaiah 49:6), and in John 8:12 Jesus declares, “I am the light of the world.” Revelation 21:23 completes the picture: “The Lamb is its lamp.” Thus, the lamp in Jerusalem finds its fulfillment in Christ, who is the everlasting light of the New Jerusalem.
Why does the author keep referencing David as the standard of righteousness?
David serves as the covenantal benchmark for every later king. Though David himself sinned grievously, he repented and maintained a heart loyal to God. The biblical writer uses David’s faithfulness as a measuring rod to expose the spiritual decline of his descendants.
This consistent comparison reminds us that the human kings of Israel and Judah all fall short of the ideal. It points forward to Christ, the perfect Davidic King whose obedience is complete and whose reign is everlasting.
Asa’s Reign (1 Kings 15:9–24)…
Asa removed idols and even deposed his grandmother for idolatry. What does this teach about true covenant loyalty?
Asa’s zeal shows that true loyalty to God means no compromise with sin, even when it’s close to home. Maacah, his grandmother, had great influence as queen mother, but Asa prioritized God’s honor above family ties.
This foreshadows Christ’s call in Matthew 10:37 — that love for Him must exceed all earthly affections. Asa’s actions reveal the principle that covenant faithfulness sometimes demands costly obedience for the sake of purity in worship.
Asa left the “high places” intact. Why might that be significant?
The “high places” were unauthorized local worship sites. Though some were used for Yahweh, they represented worship on man’s terms rather than God’s. Asa’s failure to remove them shows that even good kings achieved only partial reform.
This points to the limits of human effort: political reform and outward religion can’t change the human heart. Only Christ, the perfect King and Priest, can bring total spiritual renewal and establish worship in “spirit and truth” (John 4:23–24).
What’s the spiritual meaning of Asa’s alliance with Ben-hadad of Syria?
Asa’s alliance represents trusting human strength instead of divine promise. Instead of seeking the Lord in prayer or relying on His covenant protection, Asa turned to a pagan king for help. This act revealed misplaced faith.
Spiritually, it mirrors Israel’s recurring sin of relying on Egypt or foreign powers. It’s a warning that faith looks upward, not outward — “Some trust in chariots and some in horses, but we trust in the name of the LORD our God” (Psalm 20:7).
In 2 Chronicles 16, Asa is rebuked for relying on man rather than God. How does this tension speak to the Church today?
The Church often faces the same temptation: to rely on worldly strategies, politics, or human charisma instead of God’s means of grace — Word, prayer, and sacraments. Asa’s story warns us that spiritual victory comes through dependence on God, not pragmatism.
It challenges believers and ministers alike to evaluate whether their confidence rests in the sovereign power of God or in merely human ingenuity.
Asa’s heart was “wholly true to the LORD,” yet his obedience was incomplete. How can both statements be true?
This paradox illustrates that sincerity of faith doesn’t mean perfection of obedience. Asa’s heart was loyal in intent and affection, though not flawless in execution.
This aligns with the perseverance of the saints: genuine believers may stumble, yet their hearts remain set toward God by grace. It also reveals that Christ alone perfectly fulfills what Asa and others only foreshadowed — a wholly true heart and perfect obedience on behalf of His people.
Nadab and Baasha (1 Kings 15:25–34)…
Why does God allow Baasha, a wicked man, to execute judgment on another wicked dynasty?
This demonstrates God’s absolute sovereignty. He uses even wicked men to accomplish His righteous purposes (Proverbs 16:4). Just as God raised up Assyria and Babylon to discipline His people, He uses Baasha as a tool of judgment against Jeroboam’s sinful line.
Yet Baasha himself is judged for his evil, proving that human responsibility remains. This pattern reaches its climax in the cross: God used the wicked actions of men to crucify Christ — the ultimate judgment of sin — yet through it, He accomplished redemption (Acts 2:23).
How is the destruction of Jeroboam’s house a warning about false worship?
Jeroboam’s sin was institutional idolatry: he replaced God’s appointed worship with golden calves and a counterfeit priesthood. The complete eradication of his house shows that idolatry invites total ruin.
It’s a solemn warning that God demands to be worshiped only as He has revealed — a principle summarized in the Regulative Principle of Worship. The destruction of Jeroboam’s dynasty underscores God’s jealousy for His own glory and the purity of His worship.
Baasha follows Jeroboam’s sins even after witnessing divine judgment on them. What does this teach about the hardness of the human heart apart from grace?
It reveals the total depravity of man. Even clear evidence of God’s wrath doesn’t produce repentance apart from regenerating grace. The natural heart is blind to spiritual truth (1 Corinthians 2:14).
Baasha’s imitation of Jeroboam’s idolatry after seeing its consequences proves that mere warning doesn’t convert the soul — only the Spirit can do that. This aligns with Romans 1:21–28, where humanity “knows God’s decree” but continues in rebellion.
Both Nadab and Baasha reign from Tirzah, not Jerusalem. How does the absence of God’s chosen city show Israel’s spiritual alienation?
Jerusalem represented God’s presence and covenant promise. By ruling from Tirzah, Israel’s kings demonstrate separation from the Lord’s ordained center of worship. Their entire political identity is detached from God’s covenantal order.
This geographic and spiritual alienation mirrors the state of all who reject God’s appointed King — until reconciliation comes through Christ, the new Temple and true dwelling place of God among men (John 2:21; Revelation 21:22).
Broader Theological and Christ-Centered Themes…
How does God’s faithfulness to David’s line, despite Judah’s sin, illuminate the doctrine of election and perseverance?
God’s preservation of the Davidic line “for David’s sake” (1 Kings 15:4) illustrates that His promises rest not on human worthiness but on sovereign grace. The covenant with David mirrors the eternal covenant of grace through Christ.
Just as God kept the lamp burning in Jerusalem despite the sins of Judah’s kings, so He preserves His elect despite their sins and weaknesses. This reflects the Reformed doctrine of Perseverance of the Saints — that salvation, once begun by God’s grace, will be brought to completion by His power (Philippians 1:6). God’s faithfulness guarantees the believer’s endurance.
What’s the significance of the repeated formula, “He did what was right/evil in the eyes of the LORD”?
This refrain makes clear that God alone is the standard of morality and truth. Kings are not judged by political success or popular approval but by whether they obey the revealed will of God.
It’s a reminder that all human authority is accountable to divine authority. In our own day, it warns against moral relativism: God’s evaluation stands above culture, politics, or personal preference.
Ultimately, this formula anticipates Christ, the only One who perfectly did what was right in the eyes of the Lord, fulfilling all righteousness on behalf of His people (Matthew 3:15).
How does Asa’s partial reform point us forward to Jesus’ perfect obedience?
Asa sincerely sought to cleanse the land of idolatry, but his efforts remained partial — some high places stayed, and his faith faltered. This pattern of partial obedience is consistent throughout the Old Testament, highlighting that no earthly reform or ruler could fully purify God’s people.
Jesus, however, is the perfect Reformer and true King who not only removes idols from the land but transforms hearts by His Spirit. His obedience is complete, His atonement final, and His kingdom unshakable. Asa’s reforms thus foreshadow the greater cleansing and spiritual renewal accomplished by Christ.
Why does the biblical narrator include the failures of even the “good” kings?
The inclusion of the kings’ failures demonstrates the realism of Scripture and the necessity of grace. The Bible doesn’t present human heroes to imitate but sinners to show our need for redemption.
Even “good” kings like Asa or Hezekiah fall short, proving that human righteousness is always imperfect. This constant failure directs our attention to the One King who never sinned — Jesus Christ, whose perfect righteousness is imputed to believers.
It’s also pastoral: it comforts believers who see their own inconsistency, reminding them that salvation rests not on perfection but on Christ’s finished work.
How does the division of the kingdoms and their repeated failures set the stage for the promise of a unified, everlasting kingdom under the Messiah?
The divided kingdom demonstrates the fracturing effects of sin — disunity, idolatry, and corruption. Yet through the prophets, God promises a coming King who will reunite His people and establish an everlasting kingdom of peace (Ezekiel 37:22–24; Isaiah 9:6–7).
This is fulfilled in Christ, the Son of David, who unites Jews and Gentiles into one body — the Church (Ephesians 2:14–16). His reign restores what sin destroyed and gathers His scattered people into one spiritual kingdom. The failures of Israel’s and Judah’s kings therefore prepare the stage for the Gospel.
In what sense does the “lamp in Jerusalem” find its ultimate fulfillment in Revelation, where “the Lamb is its lamp”?
The “lamp in Jerusalem” (1 Kings 15:4) is a prophetic image that traces the continuity of God’s covenant promise from David to Christ. In Revelation 21:23, that promise reaches its climax: the heavenly city needs no sun, “for the glory of God gives it light, and its lamp is the Lamb.”
This shows that the light once flickering in Jerusalem’s temple now shines eternally in Christ’s heavenly kingdom. The Davidic lamp becomes the Lamb’s lamp — unextinguishable, radiant, and universal. Every earthly king’s failure magnifies this final triumph: Christ Himself is the light and life of His redeemed people forever.
How can studying the flawed reigns of Judah and Israel help us interpret the present reign of Christ?
By studying these flawed reigns, we learn by contrast the perfection of Christ’s kingship. Earthly rulers waver, compromise, and die; Christ reigns in perfect righteousness and never fails His covenant people.
1 Kings 15 shows temporary, fallible thrones; the Gospel reveals a permanent, sinless throne. Where Asa and others acted in partial reform, Christ reigns with full redemption. Where Abijam’s sins endangered the kingdom, Christ’s righteousness secures it eternally.
For the Church today, this gives confidence: the King we serve isn’t fickle, partial, or corruptible. He rules now, not from Jerusalem or Tirzah, but from the right hand of God — and His reign will never end.
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