"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." Let there be a treaty between me and you as there was between my father and your father.This phrase reflects the political alliances common in the ancient Near East. Treaties were often established to ensure peace and mutual benefit between neighboring kingdoms. The reference to a previous treaty between the fathers of the current kings suggests a historical precedent for cooperation. This aligns with the biblical theme of generational influence and the importance of maintaining alliances for stability. The fathers mentioned are likely Abijah of Judah and a previous king of Aram, indicating a continuation of diplomatic relations. See, I have sent you a gift of silver and gold. Offering gifts was a customary practice to secure favor and demonstrate sincerity in negotiations. The use of silver and gold highlights the wealth and resources available to the king of Judah, as well as the importance of these metals in ancient economies. This act of sending valuable gifts underscores the seriousness of the request and the desire to influence the recipient's decision. Biblically, gifts often symbolize attempts to sway or appease, as seen in other instances like Jacob sending gifts to Esau. Now go and break your treaty with Baasha king of Israel, This request for the king of Aram to break his treaty with Baasha reflects the complex political landscape of the time, where alliances could shift rapidly. Baasha was the king of the northern kingdom of Israel, and his actions were a threat to Judah. The breaking of a treaty was a significant act, often leading to conflict, and it demonstrates the strategic maneuvering employed by the king of Judah to protect his kingdom. This reflects the broader biblical narrative of the divided kingdoms of Israel and Judah and their often-contentious relationship. so that he will withdraw from me. The ultimate goal of this diplomatic effort is to relieve pressure from Baasha's military actions against Judah. The withdrawal of Baasha's forces would provide security and stability for the kingdom of Judah. This phrase highlights the constant threat of warfare and the need for strategic alliances to ensure a nation's survival. In the biblical context, it also illustrates the reliance on human strategies rather than divine intervention, a recurring theme in the history of Israel and Judah. Persons / Places / Events 1. AsaKing of Judah, known for his religious reforms and efforts to rid Judah of idolatry. He sought to strengthen his kingdom by forming alliances. 2. Ben-HadadKing of Aram (Syria), approached by Asa to break his treaty with Baasha and form an alliance with Judah instead. 3. BaashaKing of Israel, who was in conflict with Asa and had fortified Ramah to control access to Judah. 4. JudahThe southern kingdom of the divided Israelite monarchy, ruled by Asa during this period. 5. IsraelThe northern kingdom, ruled by Baasha, often in conflict with Judah. Teaching Points The Danger of Human AlliancesAsa's decision to form an alliance with Ben-Hadad highlights the temptation to rely on human strength and wisdom rather than seeking God's guidance and provision. The Importance of Trusting GodAsa's actions serve as a reminder of the importance of placing our trust in God, even in difficult circumstances, rather than seeking security through worldly means. Consequences of CompromiseAsa's compromise in seeking an alliance with a foreign king led to temporary relief but ultimately demonstrated a lack of faith, which had spiritual consequences for his reign. The Role of LeadershipAsa's decision-making as a leader had significant implications for his kingdom, illustrating the responsibility leaders have to seek God's will and lead with integrity. Learning from Past MistakesAsa's actions can encourage us to learn from the mistakes of biblical figures, understanding that reliance on God is always the best course of action. Bible Study Questions 1. What motivated Asa to seek an alliance with Ben-Hadad, and how does this reflect on his faith in God? 2. How does Asa's decision to rely on a foreign king compare to other biblical examples of leaders who trusted in God during times of conflict? 3. In what ways can we be tempted to rely on human solutions rather than seeking God's guidance in our own lives? 4. How does the account of Asa's alliance with Ben-Hadad challenge us to evaluate our own leadership and decision-making processes? 5. What lessons can we learn from Asa's actions about the importance of maintaining faith and integrity in our relationship with God? Connections to Other Scriptures 2 Chronicles 16:1-6This passage provides a parallel account of Asa's actions, offering additional details about his alliance with Ben-Hadad and the consequences of his reliance on human alliances rather than God. Proverbs 3:5-6These verses emphasize trusting in the Lord rather than relying on one's own understanding, which contrasts with Asa's decision to seek a human alliance. Isaiah 31:1Warns against relying on foreign alliances and military strength instead of trusting in God, which is relevant to Asa's actions in seeking help from Ben-Hadad. 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 Agreement, Attacking, Baasa, Baasha, Ba'asha, Behold, Break, Covenant, Depart, Gift, Gold, League, Offering, Present, Reward, Sending, Silver, Treaty, WithdrawDictionary 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 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 15:19 NIV1 Kings 15:19 NLT1 Kings 15:19 ESV1 Kings 15:19 NASB1 Kings 15:19 KJV
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