As for the rest of the acts of Baasha, along with his accomplishments and might, are they not written in the Book of the Chronicles of the Kings of Israel? As for the rest of the acts of BaashaThis phrase introduces a summary of Baasha's reign, indicating that there were additional deeds and events not detailed in the current narrative. The Hebrew word for "acts" (מַעֲשִׂים, ma'asim) often refers to deeds or works, suggesting a comprehensive account of Baasha's reign. Historically, Baasha was the third king of the northern kingdom of Israel, and his reign was marked by political intrigue and conflict. This phrase sets the stage for understanding that his rule was significant enough to warrant further documentation. along with all his accomplishments and might
The term "accomplishments" (עֲשָׂיָה, asayah) implies achievements or successful endeavors, while "might" (גְּבוּרָה, geburah) refers to strength or power. Baasha's reign was characterized by military strength and political maneuvering, as he established his dynasty by overthrowing the previous king, Nadab. This phrase highlights the dual nature of his reign—both his achievements and the power he wielded. From a conservative Christian perspective, this serves as a reminder of the temporal nature of earthly power and the ultimate sovereignty of God over human affairs. are they not written in the Book of the Chronicles of the Kings of Israel?
This rhetorical question points to an external source, the "Book of the Chronicles of the Kings of Israel," which is not part of the biblical canon but was a historical record of the kings' reigns. The existence of such records underscores the historical reality of these events and the meticulous documentation practices of ancient Israel. For conservative Christians, this reference affirms the reliability and historical grounding of the biblical narrative, as it aligns with other historical records of the time. It also serves as a reminder of the importance of recording and remembering history, as it provides lessons and insights for future generations. Persons / Places / Events 1. BaashaHe was the third king of the northern kingdom of Israel, reigning for 24 years. Baasha came to power by assassinating the previous king, Nadab, and exterminating the house of Jeroboam, fulfilling a prophecy given by Ahijah the Shilonite. 2. IsraelThe northern kingdom, distinct from Judah, which was often characterized by idolatry and political instability during the time of Baasha. 3. The Book of the Chronicles of the Kings of IsraelA historical record mentioned frequently in the books of Kings, which documented the reigns and deeds of the kings of Israel. This book is not part of the biblical canon but served as a source for the biblical authors. Teaching Points The Consequences of Sinful LeadershipBaasha's reign, marked by violence and idolatry, serves as a reminder of the destructive consequences of turning away from God. Leaders are accountable to God for their actions and influence. The Certainty of God's JudgmentJust as Baasha fulfilled the prophecy against Jeroboam, he too faced divine judgment. God's word is sure, and His justice is inevitable for those who persist in sin. The Importance of Historical RecordsThe mention of the Book of the Chronicles of the Kings of Israel underscores the value of historical documentation. It reminds us of the importance of learning from history to avoid repeating past mistakes. God's Sovereignty in HistoryDespite human actions and political upheavals, God's sovereign plan unfolds. He uses even flawed individuals to accomplish His purposes, demonstrating His ultimate control over history. Bible Study Questions 1. How does Baasha's rise to power illustrate the consequences of fulfilling God's judgment through human actions, and what can we learn about God's sovereignty from this? 2. In what ways does the political instability in Baasha's time reflect the spiritual state of Israel, and how can this be applied to understand the relationship between spiritual and political leadership today? 3. Considering the pattern of judgment seen in Baasha's life, how can we apply the principle of accountability in our personal and professional lives? 4. How does the mention of historical records in the Bible encourage us to value and learn from history in our spiritual journey? 5. Reflecting on the certainty of God's judgment, how can we ensure that our lives align with God's will, and what steps can we take to avoid the pitfalls of idolatry and sin? Connections to Other Scriptures 1 Kings 15:27-30These verses provide background on how Baasha came to power by killing Nadab and fulfilling the prophecy against the house of Jeroboam. 2 Chronicles 16:1-6This passage describes Baasha's conflict with Asa, king of Judah, highlighting the political tensions and military actions during his reign. 1 Kings 16:1-4The prophecy against Baasha delivered by the prophet Jehu, which parallels the judgment pronounced against Jeroboam's house, showing a pattern of divine retribution for idolatry and sin. People Abiram, Ahab, Arza, Asa, Baasha, Elah, Ethbaal, Ginath, Hanani, Hiel, Israelites, Jehu, Jeroboam, Jezebel, Joram, Joshua, Nebat, Nun, Omri, Segub, Shemer, Sidonians, Tibni, Tirzah, Zidon, Zidonians, ZimriPlaces Bethel, Gibbethon, Jericho, Samaria, TirzahTopics Achievements, Acts, Annals, Aren't, Baasa, Baasha, Ba'asha, Baasha's, Book, Chronicles, History, Kings, Matters, Power, Recorded, Reign, Rest, WrittenDictionary of Bible Themes 1 Kings 16:1-7 1429 prophecy, OT fulfilment Library Whether the Mode of virtue Falls under the Precept of the Law?
Objection 1: It would seem that the mode of virtue falls under the precept of the law. For the mode of virtue is that deeds of justice should be done justly, that deeds of fortitude should be done bravely, and in like manner as to the other virtues. But it is commanded (Dt. 26:20) that "thou shalt follow justly after that which is just." Therefore the mode of virtue falls under the precept. Objection 2: Further, that which belongs to the intention of the lawgiver comes chiefly under the precept. …
Saint Thomas Aquinas—Summa TheologicaWhether a Man Can be Saved Without Baptism?
Objection 1: It seems that no man can be saved without Baptism. For our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." But those alone are saved who enter God's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost. Objection 2: Further, in the book De Eccl. Dogm. xli, it is written: "We believe that no catechumen, though he die in his good works, will have eternal life, except …
Saint Thomas Aquinas—Summa Theologica Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica Whether a Vow Consists in a Mere Purpose of the Will?
Objection 1: It would seem that a vow consists in nothing but a purpose of the will. According to some [*William of Auxerre, Sum. Aur. III, xxviii, qu. 1; Albertus Magnus, Sent. iv, D, 38], "a vow is a conception of a good purpose after a firm deliberation of the mind, whereby a man binds himself before God to do or not to do a certain thing." But the conception of a good purpose and so forth, may consist in a mere movement of the will. Therefore a vow consists in a mere purpose of the will. Objection …
Saint Thomas Aquinas—Summa Theologica Whether Whoever is Perfect is in the State of Perfection?
Objection 1: It would seem that whoever is perfect is in the state of perfection. For, as stated above (A[3], ad 3), just as bodily perfection is reached by bodily growth, so spiritual perfection is acquired by spiritual growth. Now after bodily growth one is said to have reached the state of perfect age. Therefore seemingly also after spiritual growth, when one has already reached spiritual perfection, one is in the state of perfection. Objection 2: Further, according to Phys. v, 2, movement "from …
Saint Thomas Aquinas—Summa Theologica Whether after the Resurrection Every one Will Know what Sins He Has Committed?
Objection 1: It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know, either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives only the present: and many sins will have escaped the sinner's memory, and he will be unable to recall them from the …
Saint Thomas Aquinas—Summa Theologica Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 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 16:5 NIV1 Kings 16:5 NLT1 Kings 16:5 ESV1 Kings 16:5 NASB1 Kings 16:5 KJV
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