1 Kings 15:24
And Asa rested with his fathers and was buried with them in the city of his father David, and his son Jehoshaphat reigned in his place.
And Asa rested
The phrase "rested" is often used in the Old Testament to denote death, particularly of the kings of Israel and Judah. The Hebrew word used here is "שָׁכַב" (shakab), which means to lie down or to rest. This term reflects the belief in a peaceful transition from life to death for those who are faithful to God. Asa's reign was marked by religious reforms and a return to the worship of Yahweh, which may suggest that his "rest" was indeed peaceful, as he was considered a righteous king.

with his fathers
This phrase indicates a continuation of the lineage and the tradition of being buried in the family tomb. It signifies a connection to one's ancestors and the perpetuation of the covenant promises made to the patriarchs. In the context of Asa, it underscores his rightful place in the Davidic line, emphasizing the importance of heritage and the fulfillment of God's promises to David.

and was buried with them
Burial practices in ancient Israel were significant, often involving family tombs. Being buried "with them" suggests honor and acceptance among one's predecessors. It also reflects the cultural and religious importance of family and continuity. Asa's burial in the family tomb signifies his acceptance and recognition as a legitimate and faithful king in the line of David.

in the city of his father David
This refers to Jerusalem, the city established by King David as the political and spiritual center of Israel. The mention of "his father David" highlights the Davidic covenant, which promised that David's lineage would endure forever. Asa's burial in Jerusalem reinforces his connection to this covenant and the legitimacy of his reign.

and his son Jehoshaphat
Jehoshaphat, whose name means "Yahweh has judged," succeeded Asa as king. His name reflects a theocentric worldview, emphasizing God's sovereignty and justice. Jehoshaphat is known for his own religious reforms and efforts to strengthen the kingdom spiritually and militarily, continuing the legacy of his father Asa.

reigned in his place
This phrase indicates the transfer of royal authority and responsibility from Asa to Jehoshaphat. The continuity of the Davidic line is crucial in the biblical narrative, as it points to the eventual coming of the Messiah. Jehoshaphat's reign is seen as a continuation of Asa's efforts to lead the people back to God, maintaining the covenant relationship established with David.

Persons / Places / Events
1. Asa
Asa was the third king of the Kingdom of Judah and reigned for 41 years. He is noted for his religious reforms and efforts to rid Judah of idolatry.

2. Jehoshaphat
The son of Asa, who succeeded him as king. Jehoshaphat is known for his efforts to strengthen the kingdom and his commitment to following God's ways.

3. City of David
This refers to Jerusalem, specifically the area that was the original stronghold of King David. It is a significant location for the burial of the kings of Judah.

4. Rested with his fathers
A common biblical expression indicating that Asa died and was buried with his ancestors, signifying the end of his earthly reign.

5. Reigned in his place
This phrase marks the transition of power from Asa to his son Jehoshaphat, highlighting the continuation of the Davidic line.
Teaching Points
Legacy of Faithfulness
Asa's reign, despite its imperfections, is marked by a commitment to God. Our lives should reflect a dedication to spiritual reforms and faithfulness to God's commands.

The Importance of Godly Succession
Jehoshaphat's succession to the throne underscores the importance of preparing the next generation to follow God. We should invest in teaching and mentoring those who will come after us.

The Reality of Human Imperfection
Asa's life reminds us that even the most faithful can falter. It is crucial to remain vigilant in our spiritual walk and seek God's guidance continually.

The Significance of Rest
The phrase "rested with his fathers" can remind us of the peace that comes from a life lived in service to God, and the hope of eternal rest with Him.
Bible Study Questions
1. What specific reforms did Asa implement during his reign, and how can we apply similar principles to our personal lives or communities today?

2. How does the transition from Asa to Jehoshaphat illustrate the importance of preparing future generations for leadership and faithfulness to God?

3. In what ways did Asa's later years demonstrate the dangers of relying on human wisdom rather than seeking God's guidance?

4. How does the concept of "resting with his fathers" provide comfort and hope for believers today regarding life after death?

5. How can the account of Asa and Jehoshaphat encourage us to remain faithful in our spiritual journey, despite our imperfections and challenges?
Connections to Other Scriptures
2 Chronicles 14-16
These chapters provide a more detailed account of Asa's reign, including his reforms and military victories, as well as his failures in later years.

1 Kings 22
This chapter discusses Jehoshaphat's reign, his alliance with Ahab, and his efforts to bring the people back to God.

2 Samuel 7
God's covenant with David, promising that his descendants would continue to rule, is relevant here as Asa and Jehoshaphat are part of this lineage.
Zeal Without TrustJ. Urquhart 1 Kings 15:9-24
The War Policy of AsaJ.A. Macdonald 1 Kings 15:16-24
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, Urijah
Places
Abel-beth-maacah, Chinneroth, Damascus, Dan, Geba, Gibbethon, Ijon, Jerusalem, Kidron, Mizpah, Ramah, Syria, Tirzah
Topics
Asa, Buried, David, Fathers, Jehoshaphat, Jehosh'aphat, Lieth, Reigned, Reigneth, Rest, Rested, Slept, Stead, Succeeded, Town
Dictionary 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 Subjects

Asa
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

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