And there was war between Asa and Baasha king of Israel throughout their days. There was warThe phrase "There was war" indicates a state of ongoing conflict, not just a single battle. In the Hebrew context, the word for "war" (מִלְחָמָה, milchamah) often implies a prolonged struggle, suggesting that the hostilities between Asa and Baasha were persistent and deeply rooted. This reflects the broader theme of division and strife that characterized the period of the divided kingdom, where the northern kingdom of Israel and the southern kingdom of Judah were frequently at odds. Theologically, this ongoing conflict can be seen as a consequence of the Israelites' departure from God's commandments, leading to internal discord and external threats. between Asa
Asa was the king of Judah, noted for his efforts to reform the religious practices of his kingdom and return to the worship of Yahweh. His reign is marked by a commitment to righteousness, as he removed idols and restored the altar of the Lord. The name "Asa" in Hebrew (אָסָא) means "physician" or "healer," which is fitting given his attempts to heal the spiritual state of Judah. Asa's leadership is often viewed as a bright spot in the otherwise tumultuous history of the divided monarchy, demonstrating the blessings that can come from faithfulness to God. and Baasha king of Israel
Baasha, the king of Israel, was a usurper who came to power by assassinating the previous king, Nadab. His reign is characterized by idolatry and opposition to the house of David. The name "Baasha" (בַּעְשָׁא) can be translated as "bold" or "offensive," which aligns with his aggressive actions against Judah. Baasha's rule exemplifies the instability and moral decline of the northern kingdom, which often turned away from the worship of Yahweh. His conflict with Asa underscores the political and spiritual rift between Israel and Judah. throughout their days
This phrase emphasizes the duration and persistence of the conflict, indicating that the war between Asa and Baasha lasted for the entirety of their reigns. The Hebrew word for "days" (יָמִים, yamim) can also imply a significant period, suggesting that this was not a temporary skirmish but a defining feature of their respective rules. Historically, this ongoing warfare reflects the broader geopolitical struggles of the region, as both kingdoms vied for power and influence. Spiritually, it serves as a reminder of the consequences of division and the importance of unity under God's covenant. Persons / Places / Events 1. AsaAsa was the king of Judah, known for his religious reforms and efforts to rid Judah of idolatry. He is often remembered for his commitment to the Lord, although his reign was not without its challenges and conflicts. 2. BaashaBaasha was the king of Israel who came to power by overthrowing the previous king, Nadab. His reign was marked by conflict with Judah, particularly with King Asa. 3. IsraelThe northern kingdom, distinct from Judah, often in conflict with its southern neighbor. Under Baasha's rule, Israel was characterized by political instability and idolatry. 4. JudahThe southern kingdom, ruled by Asa during this period. Judah was often more faithful to the worship of Yahweh compared to Israel, though it too faced periods of spiritual decline. 5. WarThe ongoing conflict between Asa and Baasha represents the broader division and strife between the kingdoms of Israel and Judah, highlighting the political and spiritual turmoil of the time. Teaching Points The Consequences of DivisionThe ongoing war between Asa and Baasha serves as a reminder of the destructive nature of division and conflict. In our lives, unresolved conflicts can lead to long-term strife and hinder our spiritual growth. Leadership and AccountabilityBoth Asa and Baasha were leaders whose actions had significant impacts on their nations. This highlights the importance of godly leadership and the accountability leaders have before God. Reliance on God vs. Human AlliancesAsa's reign shows the contrast between relying on God and relying on human alliances. Initially, Asa trusted in God, but later he sought help from foreign powers, which serves as a cautionary tale about where we place our trust. The Importance of Spiritual ReformsAsa's efforts to reform Judah and rid it of idolatry underscore the importance of spiritual renewal and commitment to God's ways in our personal lives and communities. Bible Study Questions 1. How does the conflict between Asa and Baasha reflect the broader spiritual and political climate of Israel and Judah during this period? 2. In what ways can unresolved conflicts in our own lives lead to long-term strife, and how can we seek resolution in a biblical manner? 3. What lessons can we learn from Asa's initial reliance on God and his later reliance on human alliances? How can we apply these lessons to our own faith journey? 4. How does the division between Israel and Judah serve as a warning about the dangers of internal strife within the church or our personal relationships? 5. What steps can we take to ensure that our leadership, whether in the church, community, or family, aligns with godly principles and accountability? Connections to Other Scriptures 2 Chronicles 14-16These chapters provide a more detailed account of Asa's reign, including his reforms and the conflict with Baasha. They highlight Asa's initial reliance on God and later reliance on human alliances. 1 Kings 16:1-7This passage details the prophecy against Baasha, emphasizing the consequences of his actions and the divine judgment that follows. Matthew 12:25Jesus speaks about a kingdom divided against itself, which can be related to the division and conflict between Israel and Judah, illustrating the destructive nature of internal strife. 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, Reigns, Throughout, WarDictionary of Bible Themes 1 Kings 15:32-16:7 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 15:32 NIV1 Kings 15:32 NLT1 Kings 15:32 ESV1 Kings 15:32 NASB1 Kings 15:32 KJV
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