"Even though I lifted you out of the dust and made you ruler over My people Israel, you have walked in the way of Jeroboam and have caused My people Israel to sin and to provoke Me to anger by their sins.
I. HE RECITES THE CRIMES OF BAASHA. These were -
1. That he "walked in the way of Jeroboam." This implies
(1) that he was influenced by a like ambition. An ambition to be great in the eyes of men - to be a king. (See 1 Kings 11:37.)
(2) That to compass this he resorted to unscrupulous measures. He rebelled against his king. He rebelled against his God.
2. That he made the people of the Lord to sin.
(1) To make any people, or person, to sin is a great crime. And who can sin only to himself? Directly or indirectly sin must exert an influence beyond.
(2) To make God's covenanted people to sin is a higher crime. The oath upon them is violated. The salt of the earth, too, loses its savour, and the world is left to putrefy.
(3) To make God's people to sin, not as by accident, but of set purpose, is the highest crime. This Baasha did in upholding Jeroboam's calves - the "work" of men's "hands" (ver. 7). He did this fearing, as Jeroboam had feared, that if the people went to Jerusalem to worship they might repent of their rebellion against the house of David. For the same reason Baasha opposed the reformation under Asa, and to this end set about the building of Ramah (see 2 Chronicles 16:1).
3. That he thereby provoked the anger of the Lord against them.
(1) This expressed itself in the incessant wars by which they were shaken "as a reed is shaken in the water" (1 Kings 14:15).
(2) This is laid at He door of Baasha. His house is implicated with him. Jehu, therefore, had a message also to his house (ver. 7).
4. And because he killed Jeroboam.
(1) This, however, he did not, in person. Jeroboam died on his bed (1 Kings 14:20).
(2) But, in his house, he slew him (1 Kings 15:27-29). A man lives in his posterity; when his posterity are destroyed or exterminated, he is extinct.
(3) Perhaps the words "because he killed him might be fairly rendered because he killed it," viz., the house of Jeroboam. This any. how is the meaning (see 1 Kings 15:27, 29). The notion that he killed Jehu is inconsistent with the records of history, which bring Jehu upon the scene again in the days of Jehoshaphat.
II. HE UTTERS THE JUDGMENTS OF THE LORD.
1. The posterity of Baasha was to be taken away.
(1) His own. He was to have no male representative.
(2) That of his house. His female as well as male issue was to be destroyed. He was to be utterly rooted out.
2. History repeats itself.
(1) It does this because crime must provoke appropriate punishment. God recognizes the lex talionis - eye for eye, tooth for tooth.
(2) The house of Baasha being like to that of Jeroboam, the doom is.similar. As Baasha executed the judgment of the Lord upon the house of Jeroboam, another aspirant to royalty is to execute the judgment of the Lord upon the house of Baasha. Note
3. There are posthumous punishments.
(1) Baasha was as great a criminal as any of his house, yet he came to his grave in peace and honour. He died on his bed and was buried in state. Must there not be future reckoning and retribution?
(2) Baasha is punished in the extermination of his house. But this judgment came upon him after his decease. How could that affect Aim unless there be a future state?
(3) The same inference follows from the judgment upon the bodies of his posterity after their decease. What matter would it be to him or them to have their bodies eaten by dogs or by vultures when the life was gone, unless the spirits survived?
(4) How such things react Upon the disembodied spirit is a mystery. "There are many things in heaven and earth that do not enter into our philosophy." - J.A.M.
Nevertheless in the time of his old age he was diseased in his feet.
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).
PeopleAbiram, 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, Zimri
PlacesBethel, Gibbethon, Jericho, Samaria, Tirzah
TopicsAnger, Appoint, Caused, Causest, Dust, Evil, Exalted, Forasmuch, Hast, Inasmuch, Jeroboam, Jerobo'am, Leader, Moving, Prince, Provoke, Provoking, Raised, Ruler, Sin, Sins, Walked, Walkest, Wrath
Outline1. Jehu's prophecy against Baasha
5. Elah succeeds him
8. Zimri, conspiring against Elah, succeeds him
11. Zimri executes Jehu's prophecy
15. Omri, made king by the soldiers, forces Zimri desperately to burn himself
21. The kingdom being divided, Omri prevails against Tibni
23. Omri builds Samaria
25. His wicked reign
27. Ahab succeeds him
29. Ahab's most wicked reign
34. Joshua's curse upon Hiel the builder of Jericho
Dictionary of Bible Themes1 Kings 16:2
LibraryWhether 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 Theologica
Whether a Man Can be Saved Without Baptism?
Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Whether a Vow Consists in a Mere Purpose of the Will?
Whether Whoever is Perfect is in the State of Perfection?
Whether after the Resurrection Every one Will Know what Sins He Has Committed?
Sennacherib (705-681 B. C. )
The Assyrian Revival and the Struggle for Syria
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