In the third year of Asa's reign over Judah, Baasha son of Ahijah became king of all Israel, and he reigned in Tirzah twenty-four years. In the third year of Asa’s reign over JudahThis phrase sets the chronological context for the events described. Asa was a king of Judah, noted for his religious reforms and efforts to rid the land of idolatry. His reign is marked by a return to the worship of Yahweh, which is significant in the divided kingdom period. The "third year" indicates a specific time frame, emphasizing the historical accuracy and reliability of the biblical narrative. Asa's reign is a backdrop to the events in Israel, highlighting the contrast between the two kingdoms. Baasha son of Ahijah
Baasha's lineage is mentioned to establish his identity and legitimacy as a ruler. The name "Baasha" is of Hebrew origin, meaning "bold" or "offensive." His father, Ahijah, is not extensively detailed in the scriptures, but the mention of his name serves to authenticate Baasha's heritage. Baasha's rise to power is a fulfillment of the prophecy against the house of Jeroboam, indicating the divine orchestration in the affairs of Israel. became king of all Israel
This phrase signifies Baasha's authority over the northern kingdom, which consisted of ten tribes. The term "all Israel" underscores the division between Israel and Judah, a result of Solomon's disobedience and the subsequent judgment upon his lineage. Baasha's kingship is marked by political intrigue and conflict, as he seized power through the assassination of Nadab, Jeroboam's son. His reign is a continuation of the instability that plagued the northern kingdom. and he reigned in Tirzah
Tirzah was an ancient city in the northern kingdom, serving as the capital before Samaria. Its mention here highlights the political and administrative center of Baasha's rule. Archaeological evidence suggests that Tirzah was a significant city during this period, known for its strategic location and fortifications. The choice of Tirzah as the capital reflects the historical and cultural context of Baasha's reign. twenty-four years
The duration of Baasha's reign is significant, as it indicates a relatively long period of rule compared to some of his predecessors and successors. This longevity suggests a degree of stability and control, despite the moral and spiritual decline of the kingdom. The number "twenty-four" also serves as a chronological marker, helping to align the events of Israel's history with those of Judah and other surrounding nations. Baasha's reign, though marked by idolatry and conflict, is a testament to God's sovereignty over the affairs of men, as He works out His purposes through both righteous and unrighteous rulers. Persons / Places / Events 1. AsaKing of Judah, known for his religious reforms and efforts to rid Judah of idolatry. His reign is marked by a commitment to following the ways of the Lord, contrasting with the northern kingdom of Israel. 2. BaashaSon of Ahijah, who became king of Israel. His reign is characterized by continued idolatry and opposition to the house of David, which is significant in the account of the divided kingdom. 3. TirzahThe capital of the northern kingdom of Israel during Baasha's reign. It serves as a political and administrative center, highlighting the division between Israel and Judah. 4. IsraelThe northern kingdom, distinct from Judah, often led by kings who did not follow the ways of the Lord, leading to spiritual and moral decline. 5. JudahThe southern kingdom, where Asa reigned. Known for having kings who, at times, sought to follow God more closely than their northern counterparts. Teaching Points The Consequences of Leadership ChoicesLeadership in both the spiritual and political realms has lasting impacts. Baasha's reign, marked by idolatry, contrasts with Asa's reforms, reminding us of the importance of godly leadership. The Importance of Spiritual ReformsAsa's efforts to remove idolatry from Judah highlight the need for continual spiritual renewal and reform in our lives and communities. God's Sovereignty and JudgmentThe rise and fall of kings like Baasha demonstrate God's sovereignty over nations and His righteous judgment against sin and idolatry. The Division of the KingdomThe division between Israel and Judah serves as a cautionary tale about the dangers of disunity and the spiritual decline that can follow. Faithfulness in AdversityAsa's faithfulness amidst a divided kingdom encourages believers to remain steadfast in their faith, even when surrounded by ungodliness. Bible Study Questions 1. How does the reign of Baasha compare to that of Asa in terms of their commitment to God, and what can we learn from their differences? 2. In what ways does the division between Israel and Judah reflect challenges we face in maintaining unity within the church today? 3. How can Asa's reforms inspire us to address areas of idolatry or spiritual complacency in our own lives? 4. What does Baasha's account teach us about the consequences of ignoring God's commands and pursuing our own agendas? 5. How can we apply the lessons from Asa's reliance on God during his reign to our personal challenges and leadership roles? Connections to Other Scriptures 1 Kings 16:1-7This passage details the prophecy against Baasha, highlighting the consequences of his actions and God's judgment on his house, similar to the judgment on Jeroboam's house. 2 Chronicles 14-16These chapters provide a more detailed account of Asa's reign, his reforms, and his reliance on God, offering a contrast to Baasha's idolatrous leadership. 1 Kings 12:25-33This passage describes the establishment of idolatry in Israel under Jeroboam, setting the stage for the spiritual climate Baasha inherited and perpetuated. 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 Ahijah, Ahi'jah, Asa, Baasa, Baasha, Ba'asha, Judah, Reign, Reigned, Rule, Third, Tirzah, Twenty, Twenty-fourDictionary of Bible Themes 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 15:33 NIV1 Kings 15:33 NLT1 Kings 15:33 ESV1 Kings 15:33 NASB1 Kings 15:33 KJV
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