When Baasha learned of this, he stopped fortifying Ramah and withdrew to Tirzah. When Baasha heard thisThe phrase begins with Baasha, the king of Israel, who was in conflict with Asa, the king of Judah. The Hebrew root for "heard" is "שָׁמַע" (shama), which implies not just the act of hearing but also understanding and responding. In the biblical context, hearing often leads to action, as it does here. Baasha's response to the news he received demonstrates the power of strategic communication and intelligence in ancient warfare. Historically, this reflects the constant tension and political maneuvering between the northern and southern kingdoms of Israel and Judah. he stopped building Ramah
Ramah was a strategically important city located near the border of Israel and Judah. The Hebrew root for "building" is "בָּנָה" (banah), which means to build or establish. Baasha's construction of Ramah was a military strategy to fortify his position and exert control over Judah. The cessation of this building project indicates a significant shift in Baasha's plans, likely due to the threat posed by Asa's alliance with Ben-Hadad of Aram. This highlights the importance of alliances and the impact of external pressures on internal projects in the ancient Near East. and withdrew to Tirzah
Tirzah was the capital of the northern kingdom of Israel before Samaria. The Hebrew root for "withdrew" is "שׁוּב" (shuv), meaning to turn back or retreat. This retreat signifies a tactical decision by Baasha, possibly to consolidate his forces or reassess his strategy. Tirzah, known for its beauty and strategic location, served as a royal city and a place of refuge. The movement from Ramah to Tirzah underscores the fluid nature of political and military strategies in the biblical narrative, where leaders often had to adapt quickly to changing circumstances. Persons / Places / Events 1. BaashaKing of Israel who reigned after overthrowing Nadab, the son of Jeroboam. He is known for his conflict with Asa, the king of Judah. 2. RamahA strategic city located in the territory of Benjamin, near the border between the kingdoms of Israel and Judah. Baasha fortified it to control access to Judah. 3. TirzahThe capital of the northern kingdom of Israel during Baasha's reign. It served as a royal city before Samaria became the capital. 4. AsaKing of Judah, known for his religious reforms and efforts to rid Judah of idolatry. He sought to strengthen his kingdom against Baasha's aggression. 5. Ben-HadadKing of Aram (Syria), whom Asa bribed to break his treaty with Baasha and attack Israel, causing Baasha to cease his fortification of Ramah. Teaching Points The Futility of Human SchemesBaasha's attempt to fortify Ramah was ultimately thwarted, demonstrating that human plans cannot succeed against God's will. We should seek God's guidance in our endeavors rather than relying solely on our own strategies. The Importance of Seeking Godly AlliancesAsa's alliance with Ben-Hadad, though politically expedient, was not based on seeking God's counsel. Believers should prioritize alliances and relationships that honor God and align with His purposes. The Consequences of DisobedienceBaasha's actions led to a prophecy of destruction against his house. This serves as a reminder that disobedience to God can have severe consequences, and we should strive to live in obedience to His commands. Trusting in God's SovereigntyThe events in this passage illustrate God's control over the affairs of nations. We can trust in His sovereignty and rest assured that He is working out His purposes, even when circumstances seem uncertain. Bible Study Questions 1. How does Baasha's decision to fortify Ramah reflect his priorities, and what can we learn about setting our own priorities in alignment with God's will? 2. In what ways can Asa's alliance with Ben-Hadad serve as a cautionary tale for us when forming partnerships or alliances in our personal and professional lives? 3. How does the outcome of Baasha's plans demonstrate the truth of Proverbs 21:30, and how can this truth encourage us in our daily walk with God? 4. What are some practical steps we can take to ensure that our plans and decisions are in line with God's purposes, rather than relying solely on our own understanding? 5. How can we apply the lessons of God's sovereignty and control over nations to our personal lives, especially when facing challenges or uncertainties? Connections to Other Scriptures 2 Chronicles 16:1-6This passage provides a parallel account of the events in 1 Kings 15:21, offering additional details about Asa's alliance with Ben-Hadad and the subsequent withdrawal of Baasha from Ramah. 1 Kings 16:1-7These verses describe the prophecy against Baasha delivered by the prophet Jehu, highlighting the consequences of Baasha's actions and his failure to follow God's commands. Proverbs 21:30This verse emphasizes that no wisdom, understanding, or counsel can prevail against the Lord, reflecting the futility of Baasha's plans against Judah. People Abel, Abijah, Abijam, Abishalom, Ahijah, Aram, Asa, Baasha, Ben, Benhadad, Ben-hadad, Benjamin, Dan, David, Hadad, Hezion, Issachar, Jehoshaphat, Jeroboam, Maacah, Maachah, Nadab, Naphtali, Nebat, Rehoboam, Rezon, Sodomites, Tabrimon, Tirzah, Uriah, UrijahPlaces Abel-beth-maacah, Chinneroth, Damascus, Dan, Geba, Gibbethon, Ijon, Jerusalem, Kidron, Mizpah, Ramah, Syria, TirzahTopics Baasa, Baasha, Ba'asha, Baasha's, Building, Ceased, Ceaseth, Dwelleth, Dwelt, Fortifying, Hearing, Pass, Ramah, Stop, Stopped, Thereof, Tirzah, WithdrewDictionary of Bible Themes 1 Kings 15:1-31 5366 king Library David's Sin in the Matter of Uriah.
"And David said unto Nathan, 'I have sinned against the Lord.' And Nathan said unto David, 'The lord also hath put away thy sin; then shalt not die.'" The sin here referred to is that of David in the matter of Uriah. A strange and sad event--taken in all its circumstances and connections, it is without a parallel. But the circumstance most to be lamented, is that mentioned by the prophet, in the close of his message--"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme." …
Andrew Lee et al—Sermons on Various Important SubjectsAsa
BY REV. ALFRED ROWLAND, D.D., LL.B. 1 KINGS xv. 8-24; 2 CHRON. xiv-xvi. Asa was the third king who reigned over the separated kingdoms of Judah. His father was Ahijah, of whom it is sternly said, "He walked in all the sins of his father, Rehoboam, which he had done before him." A worse bringing-up than Asa's could scarcely be imagined. As a child, and as a lad, he was grievously tempted by his father's example, and by the influence of an idolatrous court, which was crowded by flatterers and …
George Milligan—Men of the Bible; Some Lesser-Known Whether Christ is the Head of the Church?
Objection 1: It would seem that it does not belong to Christ as man to be Head of the Church. For the head imparts sense and motion to the members. Now spiritual sense and motion which are by grace, are not imparted to us by the Man Christ, because, as Augustine says (De Trin. i, 12; xv, 24), "not even Christ, as man, but only as God, bestows the Holy Ghost." Therefore it does not belong to Him as man to be Head of the Church. Objection 2: Further, it is not fitting for the head to have a head. But …
Saint Thomas Aquinas—Summa Theologica Whether it is Proper to Christ to be Head of the Church?
Objection 1: It seems that it is not proper to Christ to be Head of the Church. For it is written (1 Kings 15:17): "When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel?" Now there is but one Church in the New and the Old Testament. Therefore it seems that with equal reason any other man than Christ might be head of the Church. Objection 2: Further, Christ is called Head of the Church from His bestowing grace on the Church's members. But it belongs to others …
Saint Thomas Aquinas—Summa Theologica Whether Obedience is the Greatest of the virtues?
Objection 1: It seems that obedience is the greatest of the virtues. For it is written (1 Kings 15:22): "Obedience is better than sacrifices." Now the offering of sacrifices belongs to religion, which is the greatest of all moral virtues, as shown above ([3173]Q[81], A[6]). Therefore obedience is the greatest of all virtues. Objection 2: Further, Gregory says (Moral. xxxv) that "obedience is the only virtue that ingrafts virtues in the soul and protects them when ingrafted." Now the cause is greater …
Saint Thomas Aquinas—Summa Theologica Whether Christ Died Out of Obedience?
Objection 1: It would seem that Christ did not die out of obedience. For obedience is referred to a command. But we do not read that Christ was commanded to suffer. Therefore He did not suffer out of obedience. Objection 2: Further, a man is said to do from obedience what he does from necessity of precept. But Christ did not suffer necessarily, but voluntarily. Therefore He did not suffer out of obedience. Objection 3: Further, charity is a more excellent virtue than obedience. But we read that Christ …
Saint Thomas Aquinas—Summa Theologica Whether Disobedience is the Most Grievous of Sins?
Objection 1: It seems that disobedience is the most grievous of sins. For it is written (1 Kings 15:23): "It is like the sin of witchcraft to rebel, and like the crime of idolatry to refuse to obey." But idolatry is the most grievous of sins, as stated above ([3182]Q[94], A[3]). Therefore disobedience is the most grievous of sins. Objection 2: Further, the sin against the Holy Ghost is one that removes the obstacles of sin, as stated above ([3183]Q[14], A[2]). Now disobedience makes a man contemn …
Saint Thomas Aquinas—Summa Theologica Whether Predestination Can be Furthered by the Prayers of the Saints?
Objection 1: It seems that predestination cannot be furthered by the prayers of the saints. For nothing eternal can be preceded by anything temporal; and in consequence nothing temporal can help towards making something else eternal. But predestination is eternal. Therefore, since the prayers of the saints are temporal, they cannot so help as to cause anyone to become predestined. Predestination therefore is not furthered by the prayers of the saints. Objection 2: Further, as there is no need of …
Saint Thomas Aquinas—Summa Theologica Whether it is Lawful for Clerics to Kill Evil-Doers?
Objection 1: It would seem lawful for clerics to kill evil-doers. For clerics especially should fulfil the precept of the Apostle (1 Cor. 4:16): "Be ye followers of me as I also am of Christ," whereby we are called upon to imitate God and His saints. Now the very God whom we worship puts evildoers to death, according to Ps. 135:10, "Who smote Egypt with their firstborn." Again Moses made the Levites slay twenty-three thousand men on account of the worship of the calf (Ex. 32), the priest Phinees …
Saint Thomas Aquinas—Summa Theologica Whether it is Becoming to Pray?
Objection 1: It would seem that it is unbecoming to pray. Prayer seems to be necessary in order that we may make our needs known to the person to whom we pray. But according to Mat. 6:32, "Your Father knoweth that you have need of all these things." Therefore it is not becoming to pray to God. Objection 2: Further, by prayer we bend the mind of the person to whom we pray, so that he may do what is asked of him. But God's mind is unchangeable and inflexible, according to 1 Kings 15:29, "But the Triumpher …
Saint Thomas Aquinas—Summa Theologica Asa's Reformation, and Consequent Peace and victory
'And Asa did that which was good and right in the eyes of the Lord his God; 3. For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: 4. And commanded Judah to seek the Lord God of their fathers, and to do the law and the commandment. 5. Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. 6. And he built fenced cities in Judah: for the land had rest, and he had no …
Alexander Maclaren—Expositions of Holy Scripture Whether Vengeance Should be Taken on those who have Sinned Involuntarily?
Objection 1: It seems that vengeance should be taken on those who have sinned involuntarily. For the will of one man does not follow from the will of another. Yet one man is punished for another, according to Ex. 20:5, "I am . . . God . . . jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation." Thus for the sin of Cham, his son Chanaan was curse (Gn. 9:25) and for the sin of Giezi, his descendants were struck with leprosy (4 Kings 5). Again the blood …
Saint Thomas Aquinas—Summa Theologica Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V. …
St. Thomas Aquinas—On Prayer and The Contemplative Life Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 15:21 NIV1 Kings 15:21 NLT1 Kings 15:21 ESV1 Kings 15:21 NASB1 Kings 15:21 KJV
1 Kings 15:21 Commentaries
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