And Baasha rested with his fathers and was buried in Tirzah, and his son Elah reigned in his place. And Baasha rested with his fathersThe phrase "rested with his fathers" is a common biblical euphemism for death, indicating that Baasha joined his ancestors in death. The Hebrew root for "rested" is "שָׁכַב" (shakab), which can mean to lie down or to sleep, suggesting a peaceful transition from life to death. This phrase reflects the belief in a continued existence beyond this life, a concept that is foundational in Judeo-Christian thought. It also implies a sense of continuity and connection with past generations, emphasizing the importance of family lineage and heritage in Israelite culture. and was buried in Tirzah
Tirzah was a significant city in the Northern Kingdom of Israel, serving as its capital before Samaria. The act of burial in Tirzah indicates Baasha's status and the respect accorded to him as a king. Archaeological findings suggest that Tirzah was a place of considerable importance, with fortifications and royal buildings. The burial of a king in such a city underscores the honor and dignity associated with his reign, despite the Bible's critical view of Baasha's actions. and his son Elah reigned in his place
The succession of Elah to the throne highlights the hereditary nature of kingship in Israel, where the son typically followed the father as ruler. This continuity of leadership was intended to provide stability and maintain the dynasty. However, the biblical narrative often critiques these successions, especially when the kings did not follow God's commandments. The name "Elah" in Hebrew means "oak" or "terebinth," symbolizing strength and endurance, yet his reign was short-lived, indicating that human strength is insufficient without divine favor. This transition serves as a reminder of the biblical theme that true leadership and success come from adherence to God's will. Persons / Places / Events 1. BaashaThe third king of the northern kingdom of Israel, who reigned for 24 years. He came to power by overthrowing Nadab, the son of Jeroboam, and was known for his evil deeds in the sight of the Lord. 2. ElahThe son of Baasha, who succeeded him as king. His reign was short-lived due to his own assassination. 3. TirzahA city in the northern kingdom of Israel, which served as the capital before Samaria. It was a significant location during the reigns of several kings. 4. Rested with his fathersA common biblical expression indicating death and burial, often used to denote the end of a king's reign. 5. Reigned in his placeThis phrase signifies the transition of power from one king to another, a common occurrence in the historical accounts of the kings of Israel and Judah. Teaching Points The Consequences of Sinful LeadershipBaasha's reign is marked by evil in the sight of the Lord, leading to a legacy of instability and violence. This serves as a reminder of the impact of ungodly leadership on a nation. The Inevitability of Death and TransitionThe phrase "rested with his fathers" underscores the inevitability of death and the transient nature of earthly power. It calls believers to focus on eternal values rather than temporal authority. The Importance of Godly SuccessionThe transition from Baasha to Elah, and the subsequent turmoil, highlights the importance of preparing godly successors. Leaders should invest in raising up individuals who will continue to honor God. The Role of Divine JudgmentBaasha's end and the subsequent events reflect God's judgment on those who lead His people astray. It serves as a warning to remain faithful and obedient to God's commands. Bible Study Questions 1. How does Baasha's reign reflect the consequences of turning away from God, and what can we learn from this about the importance of godly leadership? 2. In what ways does the phrase "rested with his fathers" remind us of the transient nature of life and leadership? How should this influence our priorities? 3. Considering the transition from Baasha to Elah, what steps can we take to ensure a godly succession in our own spheres of influence? 4. How does the instability in the northern kingdom of Israel during this period illustrate the broader theme of divine judgment in the Bible? 5. Reflect on a time when you experienced a leadership transition. What biblical principles can you apply to ensure that such transitions honor God and promote His purposes? Connections to Other Scriptures 1 Kings 15:33-34Provides background on Baasha's reign, highlighting his evil actions and the continuation of Jeroboam's sinful practices. 1 Kings 16:8-10Details the brief reign of Elah and his assassination by Zimri, illustrating the instability and violence that characterized the northern kingdom. 2 Chronicles 16:1-6Offers a parallel account of the political and military events during Baasha's reign, including his conflict with Asa, king of Judah. 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 Baasa, Baasha, Ba'asha, Buried, Elah, Fathers, Lieth, Reigned, Reigneth, Rest, Rested, Slept, Stead, Succeeded, TirzahDictionary of Bible Themes 1 Kings 16:6 5535 sleep, and death 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 16:6 NIV1 Kings 16:6 NLT1 Kings 16:6 ESV1 Kings 16:6 NASB1 Kings 16:6 KJV
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