And Baasha did evil in the sight of the LORD and walked in the way of Jeroboam and in his sin, which he had caused Israel to commit. And he did evilThis phrase sets the tone for the moral and spiritual evaluation of the king's reign. The Hebrew word for "evil" is "ra," which encompasses not only moral wickedness but also actions that are harmful and destructive. In the biblical context, doing evil is often associated with idolatry and disobedience to God's commandments. This phrase serves as a reminder of the importance of aligning one's actions with God's will, as deviation leads to spiritual and societal decay. in the sight of the LORD
The phrase emphasizes that all actions are visible to God, who is the ultimate judge of human behavior. The Hebrew word "YHWH" is used for "LORD," signifying the covenantal relationship between God and Israel. This highlights the seriousness of the king's actions, as they are not just political missteps but violations of a divine covenant. It serves as a sobering reminder that God is omniscient and holds leaders accountable for their actions. and walked in the way of Jeroboam
"Walked" is a metaphor for living one's life or following a particular path. Jeroboam, the first king of the northern kingdom of Israel, is infamous for establishing idol worship as a state religion to prevent his people from returning to Jerusalem. The phrase indicates that the king continued in the idolatrous practices initiated by Jeroboam. This historical context underscores the long-lasting impact of a leader's choices and the difficulty of breaking free from established sinful patterns. and in his sin
The word "sin" in Hebrew is "chatta'ah," which means to miss the mark or to fall short of God's standards. This phrase indicates that the king not only followed Jeroboam's idolatrous practices but also perpetuated them. It serves as a cautionary note about the cumulative nature of sin and its ability to entrench itself within a community or nation, leading to widespread spiritual decline. which he had caused Israel to commit
This phrase highlights the king's responsibility for leading the nation into sin. The Hebrew root "chata" implies an active role in causing others to sin, emphasizing the influence and accountability of leadership. It serves as a warning about the far-reaching consequences of a leader's actions, not only for themselves but for the entire community. This underscores the biblical principle that leaders are shepherds of their people and are accountable to God for their spiritual well-being. Persons / Places / Events 1. BaashaThe king of Israel who continued in the sinful ways of Jeroboam, leading the nation into further idolatry and disobedience against God. 2. JeroboamThe first king of the northern kingdom of Israel after the division. He is known for setting up golden calves in Bethel and Dan, leading Israel into idolatry. 3. IsraelThe northern kingdom, which was often led astray by its kings into idolatry and sin, contrary to the covenant with God. 4. The LORDThe God of Israel, who consistently called His people to faithfulness and obedience, and who judged them for their disobedience. 5. Sin of JeroboamRefers to the idolatrous practices initiated by Jeroboam, which included the worship of golden calves and the establishment of non-Levitical priests. Teaching Points The Consequences of LeadershipLeaders have a profound impact on those they lead. Baasha's continuation in Jeroboam's sin shows how leadership can perpetuate sin and lead others astray. The Danger of IdolatryIdolatry is a recurring theme in Israel's history, demonstrating the human tendency to replace God with tangible, yet false, objects of worship. Faithfulness to God's CommandsThe repeated failure of Israel's kings to adhere to God's commands serves as a warning to remain faithful and obedient to God's Word. The Importance of RepentanceDespite the sins of the leaders, God always provided opportunities for repentance. This highlights the importance of turning back to God and seeking His forgiveness. The Role of AccountabilityThe account encourages believers to hold themselves and their leaders accountable to God's standards, ensuring that they do not lead others into sin. Bible Study Questions 1. How does the leadership of Baasha reflect the influence of Jeroboam's actions on the nation of Israel? 2. In what ways can we identify and avoid modern forms of idolatry in our own lives? 3. How can we ensure that our leaders, both spiritual and secular, are held accountable to God's standards? 4. What steps can we take to remain faithful to God's commands in a culture that often promotes contrary values? 5. How does the account of Baasha and Jeroboam challenge us to seek repentance and restoration in our relationship with God? Connections to Other Scriptures 1 Kings 12:28-30This passage describes Jeroboam's establishment of golden calves in Bethel and Dan, which became a sin for Israel. 2 Kings 17:21-23These verses recount the persistent sin of Jeroboam and its consequences, leading to the eventual exile of Israel. Exodus 20:3-4The Ten Commandments, which explicitly prohibit idolatry, highlighting the gravity of Jeroboam's sin. 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 Caused, Commit, Copying, Evil, Jeroboam, Jerobo'am, Sight, Sin, Walked, Walketh, Walking, WherewithDictionary of Bible Themes 1 Kings 15:34 5857 fame 1 Kings 15:33-34 8739 evil, examples of 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 15:34 NIV1 Kings 15:34 NLT1 Kings 15:34 ESV1 Kings 15:34 NASB1 Kings 15:34 KJV
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