1 Kings 15:19 Sermons: "Let there be a treaty between me and you, between my father and your father. Look, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me."

◄ 1 Kings 15:19 ►

"Let there be a treaty between me and you, between my father and your father. See, I have sent you a gift of silver and gold. Now go and break your treaty with Baasha king of Israel, so that he will withdraw from me."

Sermons

Zeal Without Trust	J. Urquhart	1 Kings 15:9-24
The War Policy of Asa	J.A. Macdonald	1 Kings 15:16-24

Pulpit Commentary Homiletics

The War Policy Of Asa

1 Kings 15:16-24

J.A. Macdonald

Forty and one years reigned he in Jerusalem (ver. 10). The evil kings of Judah were about as numerous as the good, but their reigns were shorter. "The wicked do not live out half their days." But though the reign of Asa was long and glorious, his war policy with Baasha was not creditable.

I. THE OBJECT WAS RIGHT.

1. The war was provoked by the enemy.

(1) Baasha was the aggressor (ver. 17). War is such a fearful evil that whoever provokes it is greatly culpable.

(2) Therefore on Asa's part it was defensive. If human war is ever defensible it is when defensive.

2. It was provoked by impious intention.

(1) Asa had set his heart upon the reformation of true religion, in which he was blessed by God with peace and prosperity (2 Chronicles 14:1-7).

(2) The more pious Ephrathites were attracted in great numbers to Jerusalem to join in the pure worship of the temple; and the reformation was influencing the northern kingdom (2 Chronicles 15:9).

(3) Baasha now feared, as Jeroboam did when he set up his calves (1 Kings 12:26-28), that his people would return to the house of David. To prevent this he proceeded to fortify the frontier town of Ramah (2 Chronicles 16:1).

(4) This was to coerce the Ephrathites to transgress the law of God (see Deuteronomy 12:11; Deuteronomy 14:28-26; 16:2). To resist this persecution was as pious in Asa as the persecution was impious in Baasha.

II. THE MEANS WERE WRONG.

1. They were human.

(1) Asa did not rely upon the Lord. This was the less excusable since God had wrought such signal deliverance for him from the vast multitude of the Ethiopians (see 2 Chronicles 14:9-15). What was the host of Baasha compared with that army?

(2) He did not even inquire of the Lord. Had God sanctioned his recourse to Ben-hadad then had he been blameless.

(3) Though in other particulars he had listened to the advice of Azariah, the son of Oded, with blessed advantage, yet in this he had disregarded that advice (see 2 Chronicles 15:1, 2).

2. They were unworthy.

(1) What right had he to engage a heathen to fight with his brethren?

(2) What right had he to bribe a heathen to break his covenant (ברית purification) with Baasha, in which the blood of sacrifice had been sprinkled to express his purity of intention, as we now take the sacrament? What opinion could the heathen form of the religion of one who could offer a bribe for such a purpose?

(3) What right had he to take the treasure of the temple for such a purpose?

III. THE SUCCESS WAS PARTIAL.

1. The end was answered.

(1) The Syrians attacked Israel in the north. The news of this drew Baasha away from Ramah (vers. 20, 21).

(2) This gave Asa the opportunity to demolish the fortifications in progress so as to open the road Baasha sought to close. He also removed the material so that the road might be kept open.

(3) The material was useful to him in building Geba of Benjamin and Mizpah.

2. But the price was too great.

(1) He missed an opportunity of spoiling the Syrians as he had spoiled the Ethiopians. This fact is revealed, though by what means Providence purposed to have brought it about is not disclosed (2 Chronicles 16:7).

(2) The treasures of the temple and of the palace were therefore needlessly alienated.

(3) His brethren in "Ijon, and Dan, and Abel-beth-Maachah, and all Cinneroth," or Gennesaret, "with all the land of Naphtali," were exposed to the horrors of the Syrian invasion. The heart of Israel would be alienated from Asa in consequence, and the reformation hindered.

(4) Asa's own heart became hardened, else he would not have imprisoned Hanani, and oppressed some of his people (who probably sympathized with the prophet).

(5) And he inherited the judgment of wars to the end of his days. Also a disease in the feet, respecting which he sought to "physicians rather than the Lord" (2 Chronicles 16:10, 12). Note: Asa's blunders followed upon his prosperity. Few abide this test. Loss of spirituality and religious zeal accompanies the growing worldly prosperity of churches! - J.A.M.

Biblical Illustrator

Asa did that which was right in the eyes of the Lord.

1 Kings 15:11-15

The character of Asa

J. B. Litler, M. A.

In Asa, King of Judah, we have one of the most melancholy, yet perhaps one of the most marvellous instances on record in the Holy Scriptures of the depravity of our nature. What strikes us in this prince is not merely that sort of inconsistency which is, more or less, part of every man's character; that strange admixture of opposing principles and motives which may be said to influence the actions of the generality of men; neither is it — what is a still more common evil among men — the succumbing to the power of any one evil disposition which is not sufficiently counteracted by a corresponding virtue. It is his failure in that very point in which the chief of his virtues seemed to lie — his faith and perfect confidence in God.

I. THE IMPOSSIBILITY OF MAN'S ARRIVING AT A SINLESS STATE OF PERFECTION SO LONG AS HE IS CLOTHED WITH THIS MORTALITY. In Asa we have a proof that a man may be perfect before God, and yet have sin. "In many things we offend all," and "If we say we have no sin, we deceive ourselves" — if we were to infer that a state of faultless perfection were attainable in this world from the fact that there are many who, like Noah, Abraham, or Asa, are said to have walked perfectly with God, it would he difficult to reconcile such an inference with the sins they are known to have committed. When we find such injunctions as this — "Walk thou before Me, and be thou perfect." It is plain that the word "perfect" must be interpreted in that sense of general uprightness of character which it is only possible to apply to the best of men in this world. The main difference between the righteous and unrighteous — and this we ought chiefly to bear in mind — lies in habitual character. It is this which God principally regards, and not occasional sins, grievous though they be. The pith of all true religion, the grand substance of the doctrines of both Old and New Testaments, is summed up for us at the conclusion of both — the last words of the Old Testament being: "Then shall ye return and discern between him that serveth God and him that serveth Him not"; while among the last utterances of the Holy Ghost speaking by St. John, are these: "His servants shall serve Him" — "He that loveth not the Lord Jesus Christ, let him be anathema maranatha." Thus the constant service of God is spoken of in both Testaments as the distinctive feature of the righteous.

II. THE MORE PRACTICAL LESSON OF CAUTION IN THE MANNER OF OUR DAILY WALK. If Satan be suffered to exercise so great power over the hearts of the faithful servants of God, how watchful over our own hearts should we be! How necessary to each one of us the godly admonition of the apostle: "Wherefore let him that thinketh he standeth take heed lest he fall"! And how are we to take heed lest we fall? By standing always in the grace of God — this is the secret of final perseverance; this is the secret of Asa's heart being perfect all his days. It is a mere matter of history that the saving mercy of God is more generally shown to those in whom we find habitual goodness of heart to have pre-existed, or, more strictly speaking, by whom grace given has been constantly used and persevered in, than to those whose habit of life has been careless and negligent of God's service. The case of a seemingly virtuous child being led astray might well presuppose a want of real hearty piety, or a degree of pride and self-confidence which has withdrawn the special care and love of God, and left that child a prey of his enemies. This is not, however, the case of a really righteous person fallen from his uprightness. In all this we have a strong caution. If habitual piety is never forgotten, and rarely goes unrewarded at last, how much ought we to be on our guard lest we lose aught of that piety, lest we slacken the fervour of our zeal, and suffer our love to grow cold, or even lukewarm; lest, in a word, we forfeit aught of that grace wherein alone we stand.

(J. B. Litler, M. A.)

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

Agreement, Attacking, Baasa, Baasha, Ba'asha, Behold, Break, Covenant, Depart, Gift, Gold, League, Offering, Present, Reward, Sending, Silver, Treaty, Withdraw

Outline

1. Abijam's wicked reign
7. Asa succeeds him
9. Asa's good reign
16. The war between Baasha and him causes him to make a league with Ben-Hadad
23. Jehoshaphat succeeds Asa
25. Nadab's wicked reign
27. Baasha conspiring against him, executes Ahijah's prophecy
31. Nadab's acts and death
33. Baasha's wicked reign

Dictionary of Bible Themes

1 Kings 15:19

5205 alliance
5913 negotiation

1 Kings 15:1-31

5366 king

1 Kings 15:16-19

7245 Judah, kingdom of

1 Kings 15:16-20

7233 Israel, northern kingdom

1 Kings 15:18-19

4363 silver

1 Kings 15:19-20

1346 covenants, nature of
5783 agreement

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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