In the twenty-sixth year of Asa's reign over Judah, Elah son of Baasha became king of Israel, and he reigned in Tirzah two years. In the twenty-sixth year of Asa’s reign over JudahThis phrase situates the events within the broader timeline of the divided monarchy, where the kingdom of Israel and the kingdom of Judah existed simultaneously. Asa was a king of Judah known for his religious reforms and efforts to rid the land of idolatry, as recorded in 1 Kings 15:9-24 and 2 Chronicles 14-16. His reign is often seen as a period of relative stability and faithfulness to God in Judah, contrasting with the turmoil and idolatry in the northern kingdom of Israel. Elah son of Baasha became king of Israel
Elah's ascension to the throne follows the reign of his father, Baasha, who had seized power by assassinating the previous king, Nadab, and exterminating the house of Jeroboam (1 Kings 15:27-30). Baasha's dynasty was marked by violence and idolatry, and Elah's rule would continue in this vein. The mention of Elah as the son of Baasha highlights the dynastic succession, which was often unstable in the northern kingdom due to frequent coups and assassinations. and he reigned in Tirzah
Tirzah served as the capital of the northern kingdom of Israel before the establishment of Samaria by Omri (1 Kings 16:24). It was a significant city during this period, known for its beauty and strategic location. Archaeological evidence suggests that Tirzah was a fortified city, which would have been important for the defense and administration of the kingdom. two years
Elah's short reign of two years indicates a period of instability and foreshadows his violent end. His brief rule is a reflection of the political turmoil in Israel, where kings often faced threats from within their own ranks. This instability is a recurring theme in the history of the northern kingdom, contrasting with the longer and more stable reigns in Judah. Elah's assassination by Zimri, one of his officials, is recorded in 1 Kings 16:9-10, continuing the cycle of violence and upheaval. Persons / Places / Events 1. ElahThe son of Baasha, who became king of Israel. His reign was short-lived, lasting only two years. His rule is marked by instability and eventual assassination. 2. BaashaThe father of Elah and former king of Israel. Baasha's dynasty was marked by idolatry and disobedience to God, which set the stage for Elah's troubled reign. 3. AsaThe king of Judah during Elah's reign in Israel. Asa is noted for his efforts to reform Judah and return the people to the worship of Yahweh. 4. TirzahThe capital of the northern kingdom of Israel during Elah's reign. It was a significant city until the capital was later moved to Samaria. 5. IsraelThe northern kingdom, distinct from Judah, often characterized by political turmoil and idolatry during this period. Teaching Points The Consequences of DisobedienceElah's short reign is a direct result of the disobedience and idolatry of his father, Baasha. This serves as a reminder that the sins of one generation can have lasting impacts on the next. The Importance of Godly LeadershipThe contrast between Asa's reforms in Judah and the chaos in Israel under Elah underscores the importance of leaders who seek to follow God's commands. The Fragility of Earthly PowerElah's brief reign illustrates the transient nature of human power and the futility of relying on political strength without God's blessing. The Role of Divine JudgmentElah's assassination fulfills God's judgment against Baasha's house, demonstrating that God's justice, though sometimes delayed, is certain. Bible Study Questions 1. How does the brief reign of Elah reflect the consequences of Baasha's disobedience, and what can we learn about generational sin from this account? 2. In what ways does the political instability in Israel during Elah's reign contrast with Asa's leadership in Judah, and what lessons can we draw about the importance of godly leadership? 3. How does the account of Elah's assassination by Zimri illustrate the fragility of earthly power, and how should this influence our perspective on political and personal ambitions? 4. Considering the divine judgment pronounced on Baasha's house, how can we better understand the nature of God's justice and its implications for our lives today? 5. Reflecting on the broader account of 1 Kings 16, how can we apply the lessons of Israel's history to our own spiritual journey and relationship with God? Connections to Other Scriptures 1 Kings 15:33-34Provides context for Baasha's reign and his actions that led to God's judgment on his house, which directly impacts Elah's short reign. 1 Kings 16:9-10Details the assassination of Elah by Zimri, highlighting the instability and violence that characterized the northern kingdom's leadership. 2 Chronicles 16:1-14Offers insight into Asa's reign in Judah, contrasting the faithfulness of Judah's leadership with the unfaithfulness in Israel. 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 Asa, Baasa, Baasha, Ba'asha, Elah, Judah, Reign, Reigned, Sixth, Tirzah, Twenty, Twenty-sixthDictionary of Bible Themes 1 Kings 16:8-22:40 5366 king 1 Kings 16:8-10 5817 conspiracies 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 16:8 NIV1 Kings 16:8 NLT1 Kings 16:8 ESV1 Kings 16:8 NASB1 Kings 16:8 KJV
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