Baasha king of Israel went to war against Judah and fortified Ramah to prevent anyone from leaving or entering the territory of Asa king of Judah. Baasha king of Israel went to war against JudahBaasha was the third king of the northern kingdom of Israel, following Jeroboam and Nadab. His reign is marked by conflict with the southern kingdom of Judah, which was ruled by Asa at the time. This period of history is characterized by frequent hostilities between the divided kingdoms of Israel and Judah, reflecting the political and religious tensions that arose after the united monarchy under Saul, David, and Solomon. The division of the kingdom occurred due to Solomon's idolatry and the subsequent judgment of God, as seen in 1 Kings 11:11-13. Baasha's aggression against Judah can be seen as part of the ongoing struggle for dominance and control over the region. and fortified Ramah
Ramah was a strategically important town located about five miles north of Jerusalem. Its location made it a key military and trade route, and controlling it would allow Baasha to exert pressure on Judah. Fortifying Ramah was a tactical move to strengthen Israel's position and to challenge Asa's rule. Archaeological evidence suggests that Ramah was indeed a significant site during this period, and its fortification would have been a considerable undertaking, indicating Baasha's determination to assert his power. to prevent anyone from leaving or entering the territory of Asa king of Judah
By fortifying Ramah, Baasha aimed to cut off Judah's access to the northern kingdom and to control the movement of people and goods. This blockade would have had significant economic and social implications for Judah, potentially leading to shortages and unrest. Asa's response to this threat is detailed in the subsequent verses, where he seeks assistance from Ben-Hadad, king of Aram, to counter Baasha's aggression. This action reflects the complex political alliances and rivalries of the time. The blockade also highlights the broader theme of reliance on God versus reliance on human alliances, a recurring issue in the history of Israel and Judah. Persons / Places / Events 1. BaashaKing of Israel who reigned after Jeroboam. He was known for his military actions against Judah and his efforts to consolidate power in the northern kingdom. 2. AsaKing of Judah, known for his religious reforms and efforts to rid Judah of idolatry. He sought to strengthen his kingdom spiritually and politically. 3. RamahA strategically located town in the territory of Benjamin, near the border between Israel and Judah. Its fortification by Baasha was a significant military maneuver to control movement and trade. 4. JudahThe southern kingdom, ruled by Asa during this period. It was often in conflict with the northern kingdom of Israel. 5. IsraelThe northern kingdom, ruled by Baasha at this time. It frequently engaged in hostilities with Judah. Teaching Points The Importance of Strategic DecisionsBaasha's decision to fortify Ramah was a strategic move to exert control over Judah. In our lives, we must consider the long-term implications of our decisions and how they align with God's will. Trust in God's SovereigntyAsa faced a significant threat from Baasha, yet his account reminds us to trust in God's sovereignty and seek His guidance in times of conflict and uncertainty. The Consequences of Sinful AmbitionBaasha's ambition led to conflict and ultimately to God's judgment. We should examine our motives and ensure that our ambitions align with God's purposes. The Role of Leadership in Spiritual ReformsAsa's commitment to reforming Judah spiritually highlights the impact of godly leadership. We are called to lead by example in our communities and families. Bible Study Questions 1. How did Baasha's actions in fortifying Ramah reflect his political and military strategy, and what can we learn about the importance of strategic planning in our own lives? 2. In what ways did Asa's response to Baasha's aggression demonstrate his reliance on God, and how can we apply this reliance in our personal challenges? 3. How does the conflict between Baasha and Asa illustrate the broader theme of division and unity within God's people, and what steps can we take to promote unity in our communities? 4. Considering the consequences faced by Baasha, what lessons can we learn about the dangers of pursuing power and control without regard for God's will? 5. How can Asa's commitment to spiritual reforms inspire us to pursue holiness and righteousness in our own lives and communities? Connections to Other Scriptures 2 Chronicles 16:1-6This passage provides a parallel account of Baasha's actions against Judah and Asa's response, offering additional details about the political and military strategies involved. 1 Kings 15:9-15These verses describe Asa's reign and his commitment to religious reforms, setting the context for the conflict with Baasha. 1 Kings 16:1-7This passage discusses the prophecy against Baasha, highlighting the consequences of his actions and God's judgment on his dynasty. 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 Able, Allow, Anyone, Asa, Baasa, Baasha, Ba'asha, Buildeth, Building, Built, Entering, Fortified, Judah, Leaving, None, Order, Permit, Prevent, Ramah, Suffer, TerritoryDictionary of Bible Themes 1 Kings 15:17 5316 fortress 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 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 15:17 NIV1 Kings 15:17 NLT1 Kings 15:17 ESV1 Kings 15:17 NASB1 Kings 15:17 KJV
1 Kings 15:17 Commentaries
Bible Hub |
