Then King Asa summoned all the men of Judah, with no exceptions, and they carried away the stones of Ramah and the timbers Baasha had used for building. And with these materials King Asa built up Geba of Benjamin, as well as Mizpah. Then King Asa summoned all JudahThe phrase begins with "Then," indicating a continuation of events. King Asa, a ruler noted for his faithfulness to God, is taking decisive action. The Hebrew root for "summoned" (קָרָא, qara) implies a calling or proclamation, often used in contexts where authority is exercised. Asa's summoning of "all Judah" reflects a united effort, emphasizing the collective responsibility and unity of the people under a godly leader. Historically, this reflects a period of reform and consolidation in Judah, as Asa sought to strengthen his kingdom both spiritually and militarily. with no exceptions
This phrase underscores the inclusivity and urgency of Asa's command. The Hebrew context suggests a comprehensive call to action, leaving no room for passivity. It highlights Asa's determination to involve every able person in the task at hand, reflecting a communal effort in the face of external threats. This mirrors the biblical principle of collective responsibility and the importance of unity in achieving God's purposes. and they carried away the stones of Ramah
Ramah was a strategic location, and the stones represent the fortifications built by Baasha, king of Israel, to blockade Judah. The Hebrew word for "carried away" (נָשָׂא, nasa) implies lifting or bearing a burden, symbolizing the removal of obstacles. This act of dismantling Baasha's work signifies a divine reversal of enemy plans, showcasing God's sovereignty in protecting His people. Archaeologically, this reflects the common practice of reusing building materials, emphasizing resourcefulness and divine provision. and the timber with which Baasha had been building
Timber, a valuable resource in ancient construction, represents the efforts of Baasha to fortify his position against Judah. The Hebrew context suggests a deliberate dismantling of enemy strongholds. This act of reclaiming and repurposing enemy resources illustrates God's ability to turn what was meant for harm into a blessing for His people, a recurring theme in Scripture. And with these materials King Asa built up Geba of Benjamin and Mizpah
The phrase "built up" (בָּנָה, banah) in Hebrew conveys the idea of establishing or fortifying. Asa's use of reclaimed materials to strengthen Geba and Mizpah, both significant locations in Benjamin, reflects strategic wisdom and divine guidance. Geba and Mizpah were key defensive sites, and their fortification ensured Judah's security. This action symbolizes restoration and renewal, themes central to Asa's reign and reflective of God's redemptive work in the lives of His people. Historically, this demonstrates the importance of strategic planning and resourcefulness in leadership, undergirded by faith in God's provision and protection. Persons / Places / Events 1. King AsaThe third king of the Kingdom of Judah, known for his religious reforms and efforts to rid Judah of idolatry. Asa is depicted as a king who sought to follow the ways of the Lord, though not without his faults. 2. JudahThe southern kingdom of the divided Israelite monarchy, consisting of the tribes of Judah and Benjamin. Under Asa's rule, Judah experienced both military challenges and religious reforms. 3. BaashaThe king of Israel who fortified Ramah to control access to Judah. His actions prompted Asa to take strategic military and political measures. 4. RamahA city in the territory of Benjamin, strategically important due to its location near the border of Israel and Judah. Baasha's fortification of Ramah was a direct threat to Judah. 5. Geba and MizpahCities in the territory of Benjamin. Asa used the materials from Ramah to fortify these cities, strengthening Judah's defenses. Teaching Points The Importance of ObedienceAsa's actions demonstrate the importance of obeying God's commands and removing obstacles that hinder spiritual growth. Believers are called to identify and remove anything that stands in the way of their relationship with God. Strategic Use of ResourcesAsa's use of the materials from Ramah to fortify other cities shows the importance of wisely using resources for God's purposes. Christians are encouraged to steward their resources for the advancement of God's kingdom. Trust in God Over Human AlliancesAsa's account warns against relying solely on human alliances and strategies. Believers are reminded to place their trust in God, who is sovereign over all circumstances. The Consequences of CompromiseAsa's later years, as detailed in 2 Chronicles, show the dangers of compromising one's faith and reliance on God. Christians are urged to remain steadfast in their faith and avoid compromising their values. Bible Study Questions 1. How does King Asa's response to Baasha's actions reflect his priorities as a leader? How can we apply this to our own leadership roles? 2. In what ways can we identify and remove "fortifications" in our lives that hinder our spiritual growth, similar to how Asa removed the fortifications at Ramah? 3. How does Asa's use of resources from Ramah to build up Geba and Mizpah illustrate the principle of stewardship? What resources has God given you to steward for His kingdom? 4. Reflect on a time when you relied on human alliances or strategies instead of trusting in God. What did you learn from that experience, and how can you apply it to future challenges? 5. Considering Asa's later years, what steps can we take to ensure that we remain faithful and avoid compromising our faith as we grow older? How can other scriptures guide us in this pursuit? Connections to Other Scriptures 2 Chronicles 16This chapter provides a parallel account of Asa's reign, including his reliance on the king of Aram instead of God, which led to his downfall. It highlights the importance of trusting in God rather than human alliances. Proverbs 21:30-31These verses emphasize that no wisdom, understanding, or counsel can prevail against the Lord, reinforcing the idea that Asa's reliance on God was crucial for his success. Matthew 6:33Jesus teaches about seeking first the kingdom of God, which aligns with Asa's initial efforts to prioritize God's ways in his kingdom. 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 Asa, Baasa, Baasha, Ba'asha, Benjamin, Builded, Buildeth, Building, Built, Carried, Exempt, Exempt-and, Exempted, Geba, Got, Issued, Judah, Judah-none, Lift, Making, Mizpah, None, Order, Proclamation, Ramah, Stones, Summoned, Thereof, Therewith, Throughout, Timber, Using, Wherewith, WoodDictionary 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 15:22 NIV1 Kings 15:22 NLT1 Kings 15:22 ESV1 Kings 15:22 NASB1 Kings 15:22 KJV
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