1 Kings 15:34
And Baasha did evil in the sight of the LORD and walked in the way of Jeroboam and in his sin, which he had caused Israel to commit.
Sermons
God's Threatenings Find At Last a Complete FulfilmentJ. Urquhart 1 Kings 15:25-34
The Seed of Evil DoersJ.A. Macdonald 1 Kings 15:25-34














1 Kings 15:33-16:7

I. SMITERS OF THE SINFUL ARE NOT NECESSARILY RIGHTEOUS (1 Kings 15:33, 44).

1. Baasha's crime. Behind the slaughter of his master and his master's house lay the threatening of God. The Divine decree seemed to legalize the crime. But God's command did not come to him, nor was he moved by righteous indignation against the sins of the house of Jeroboam. He served his own passions, and it was sin to him before God, "because he killed him." The iniquity of those who rush in to smite wrong and hypocritically veil their hatred and spite and greed under the plea of zeal for God and righteousness (Romans 2:1).

2. His evil life. "He did evil in the sight of the Lord." State reforms are impossible for men whose own heart refuses God's yoke. Our work can never rise higher than the level of our life. There is also a spiritual law of gravitation: the streams of our influence can only flow downward.

3. His hurtful reign. He "walked in the way of Jeroboam," etc. He may have condemned Jeroboam's sin in regard to the calves, etc.; but when begirt with the same state exigencies he continued the course he himself had punished with death. It is easy to condemn the sins of others. God has nobler work for us: it is, when surrounded by their temptations to triumph over them, and to serve not by words only but by deeds.

II. GOD'S MESSAGE TO BAASHA (1 Kings 16:1-7).

1. His exaltation was of God. "I exalted thee out of the dust." The throne was not secured by his wickedness. The Lord had stilled opposition and given him success.

2. It was great and unlooked for. His tribe had no claim to the throne, and his own place among his people was a mean one. But God had, step by step, advanced him, and was now enabling him to reign in peace. The Lord's help is not withheld from those who do not know and do not serve Him. "Despisest thou the riches of His goodness and forbearance and long suffering, not knowing that the goodness of God leadeth thee to repentance?" (Romans 2:4.)

3. The return made to God. He had changed nothing. Israel was still being led down the path of darkness and judgment, "to provoke Me to anger with their sins." Every higher interest was sacrificed to the policy of keeping the ten tribes separated from the other two. Statesmen out of office condemn that which, when in office, they are afraid to change. And how many are there who are neglecting the trusts God has committed to them. Once they said, "If we had only place or wealth, etc., God would be served and men blessed." These have been given and what has been done? Has the vow been performed?

4. Baasha's punishment worse than Jeroboam's. "I will take away the posterity of Baasha and the posterity of his house (see ver. 11, Neither of his kindred nor of his friends"). The Divine justice is shown in the differing penalties of sin. - J.U.

Nevertheless in the time of his old age he was diseased in his feet.
Few personages in Holy Scripture appear to have commenced their career with more decided promise of good, and more energetic measures against evil, than Asa, King of Judah. Asa was the third of those princes of the house of David, whom God, though for the sins of Solomon He had alienated ten tribes from their sway, permitted for His ancient servant's sake to retain a throne and a name. Asa was preserved pure amid the corruptions of his age; and his acts immediately on ascending the throne, and for a large portion of his life, showed, not merely that his heart was not perverted to idols — that is, was in this sense perfect before the Lord — but that he leaned on Him, and found Him to be his Strength and his Redeemer. When ten years are over, we find that great change has passed upon Asa. Hostilities are threatened at the hands of Baasha, King of Israel. That prince is building a fortress on his very frontier. His purpose cannot be mistaken. It is to check the growing intercourse between Asa's subjects and his own. Asa is naturally alarmed; but in his alarm he seeks not God — he seeks a human, a heathen ally. He bribes the King of Syria., with his own treasures and the treasures of the temple, to break an existing league with Baasha, and invade the north-eastern provinces of Israel. A diversion is thus effected; for Baasha is summoned from his scheme of offence by tidings that the whole of the coast of Gennesaret is being wasted by fire and sword. Asa improves his opportunity. He destroys the rising fortress, Ramah, and applies to the strengthening of two cities for himself the materials prepared by the enemy. Yes, he has repelled the danger, but he has incurred a greater danger. He has made God his enemy, for he has not trusted in Him as his friend. How strange, how very mournful, that he who for more than a quarter of a century had led men to God, should at length have himself turned from Him; that he who, by his life and reign, had preached to others, should himself be a castaway! And is it indeed so? Hanani the prophet has come to remonstrate with him; and his remonstrance, truly though severely kind, must surely move him. Alas! Asa's heart is hardened. The voice of honesty grates harshly on him; he is wroth with the prophet; he even imprisons him. And the sacred historian adds, "He oppressed some of the people at the same time"; it may be, because they reminded him of the oath which they had sworn at his bidding, and in which he had bound himself, that God should be their God. A few more years pass on, of which we read nothing, but of which we must fear much. Asa is now stretched on his sick-bed; a lingering disease is wasting him; at length, it is exceeding great. Two or three years he lies in deep agony, yet he never thinks of God; he "seeks not to the Lord, but to the physicians." Is no more said of him than this? Does no repentance for his evil deeds come upon him? No remembrance of his youthful faith, and of the way in which it was rewarded, flash upon him? Does no light illume the chamber of death? No fear of what is beyond death appal him? He had long ceased to live by faith, and he does not die in faith. To the words, "he sought not to the Lord, but to the physicians," succeeds the simple announcement, "and Asa slept with his fathers, and died in the one-and-fortieth year of his reign." He died. He died, and was buried in his own sepulchre, which he had provided for the body, however much he had neglected his soul. He was buried with great honour in the city of David. He was buried "with an empire's lamentation." But what was all this, unless we have reason to suppose that angels received his soul, and conveyed it into Abraham's bosom, there to abide till the resurrection? But what were the causes of his fall? Scripture is silent on this point; we may, however, discover two or three of them.

1. He was tried, in the first place, by great success. People are inclined to think that success is no trial. They are much mistaken. Nothing is more liable to produce self-confidence, and neglect of Him who bestoweth on the wise their wisdom, and on the strong their strength. Unless a man watches himself very narrowly, pride will insinuate itself even into the midst of his thanksgivings; complacent thoughts of his own foresight underlie his recognition of God's providence; convictions of his own good desert qualify his confessions of sin. Idols had bowed at Asa's word. Profligacy had shrunk abashed from his presence. The appointments of the temple had risen to fresh splendour on his opening the doors of his treasury. The ancient renown of his people had revived under his sway. The borders of his kingdom had been extended by his policy. He had spoken, and cities long dismantled had resumed their coronal of towers. He had led out his armies, and barbarians had fled before him. Whatever he had taken in hand, the Lord had made it to prosper. This was at length too much for him. He dwelt on his wisdom, it became foolishness — on his strength, and it turned to weakness; in a word, he forgot God, who, as He had raised him up, had power to cast him down.

2. But mark a second point in which Asa was tried, and having been tried was found wanting. He was placed in the perilous position of having to guide and instruct others — to provide for their spiritual welfare — to correct whatever tendencies he discovered towards vice or towards idolatry. Now, little as we are accustomed so to view it, this is a great snare to any one. The mother, who teaches her child to pray; the father, who watches over his son's moral progress; the master, who is a strict censor of the behaviour of his servants; the Scripture reader, the district visitor, the nurse of the sick, the almoner of the poor; yea, even the minister of God who has professionally to bring before his people the means of grace and the hopes of glory, the right use of the one, and the sober entertainment of the other; these persons are all of them in danger of neglecting themselves; of placing themselves, as it were, ab extra, to the duties which they have to inculcate; of losing their interest in them as things in which they have a deep personal concernment. Such persons are tempted then in the contemplation of their works, to forget themselves, to abate their self-discipline, and, when the novelty of their employment has passed away, to fall back upon other things; it may be, to end with languor, disgust, or carelessness, if not with utter faithlessness and sin. Gradually, indeed, and very slowly, such lethargy may creep over the soul; as gradually as the fumes of the chafing-dish overpower the senses of the sleeper, or as the deathlike chill of the mountain steals over the weary traveller, and lulls him into a slumber from which there is no awakening — but like these, it is subtle, silent, fatal. It is only sure-walking that is safe-walking. To be sure we must not be secure, we must be careful; carefulness is the earnest of safety; carefulness, whose maxim is, "Let him that thinketh he standeth take heed lest he fall"; carefulness, which, in the words of our Litany, petitions the Almighty for deliverance not merely in the "time of tribulation," but in the "time of wealth."

(J. A. Heasey, D. C. L).

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
Caused, Commit, Copying, Evil, Jeroboam, Jerobo'am, Sight, Sin, Walked, Walketh, Walking, Wherewith
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 15:34

     5857   fame

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 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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