In the third year of Asa's reign over Judah, Baasha killed Nadab and reigned in his place. In the third yearThis phrase situates the event within a specific timeframe, emphasizing the historical context of the narrative. The third year of Asa's reign marks a period of transition and turmoil in the divided kingdom of Israel and Judah. Asa, known for his reforms and dedication to the Lord, provides a stark contrast to the instability in the northern kingdom. The chronological marker underscores the divine orchestration of events, reminding readers of God's sovereignty over time and history. of Asa’s reign over Judah
Asa was a king of Judah noted for his faithfulness to God and efforts to rid the land of idolatry. His reign is characterized by a return to the worship of Yahweh, which stands in contrast to the apostasy in Israel. This phrase highlights the division between Judah and Israel, both politically and spiritually. Asa's reign is a reminder of the blessings that come with obedience to God, serving as an inspiration for believers to pursue righteousness. Baasha killed Nadab
This phrase reveals the violent and tumultuous nature of Israel's monarchy during this period. Baasha's assassination of Nadab, the son of Jeroboam, signifies a continuation of the cycle of sin and judgment that plagued Israel. The Hebrew root for "killed" (הָרַג, harag) conveys the brutality and finality of Baasha's actions. This act of murder is a stark reminder of the consequences of turning away from God, as the house of Jeroboam faced divine judgment for its idolatry and rebellion. and reigned in his place
Baasha's ascension to the throne marks another shift in Israel's leadership, yet it is not a shift towards righteousness. His reign, like those before him, is characterized by continued disobedience to God. The phrase "reigned in his place" suggests a temporary and ultimately futile grasp for power, as true authority and stability come only from God. This serves as a cautionary tale for believers, emphasizing the importance of seeking God's will rather than pursuing power through ungodly means. Persons / Places / Events 1. AsaThe king of Judah during whose reign Baasha killed Nadab. Asa was known for his reforms and efforts to bring Judah back to the worship of Yahweh. 2. BaashaThe son of Ahijah from the tribe of Issachar, who conspired against Nadab, killed him, and took over the throne of Israel. His reign marked a continuation of the northern kingdom's instability. 3. NadabThe son of Jeroboam, who became king of Israel after his father. His reign was short-lived due to Baasha's conspiracy and assassination. 4. JudahThe southern kingdom, ruled by Asa at the time of these events. It was distinct from the northern kingdom of Israel, where Baasha and Nadab ruled. 5. IsraelThe northern kingdom, where the events of Baasha's conspiracy and Nadab's assassination took place. It was characterized by political turmoil and idolatry during this period. Teaching Points The Consequences of Sinful LeadershipNadab's assassination by Baasha is a direct consequence of the sinful legacy left by Jeroboam. Leadership that turns away from God leads to instability and violence. The Fulfillment of ProphecyGod's word through the prophets is fulfilled in the events of 1 Kings 15:28. This reminds us of the certainty and reliability of God's promises and warnings. The Importance of Godly LeadershipAsa's reign in Judah, marked by reforms and a return to God, contrasts with the chaos in Israel. Godly leadership brings stability and blessing. The Cycle of Sin and JudgmentThe northern kingdom's history is a cycle of sin, judgment, and temporary power shifts. This serves as a warning against persistent disobedience to God. Trust in God's SovereigntyDespite the political turmoil, God's sovereign plan unfolds. Believers can trust that God is in control, even in chaotic circumstances. Bible Study Questions 1. How does the assassination of Nadab by Baasha reflect the fulfillment of God's prophecy against Jeroboam's house? 2. In what ways does Asa's leadership in Judah contrast with the leadership in Israel during this period? 3. What lessons can we learn about the consequences of turning away from God, as seen in the northern kingdom's history? 4. How does the cycle of sin and judgment in Israel serve as a warning for us today? 5. In what ways can we apply the principle of trusting in God's sovereignty when facing instability in our own lives? Connections to Other Scriptures 1 Kings 14:14This verse prophesies the downfall of Jeroboam's house, which is fulfilled through Baasha's actions against Nadab. 1 Kings 16:1-7These verses describe the judgment pronounced on Baasha for his actions, showing the cycle of sin and judgment in the northern kingdom. 2 Chronicles 14-16These chapters provide a broader context of Asa's reign in Judah, highlighting the contrast between Asa's reforms and the chaos in Israel. 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 Asa, Baasa, Baasha, Ba'asha, Death, Judah, Kill, Killed, Nadab, Putteth, Reigned, Reigneth, Rule, Slay, Slew, Stead, Succeeded, Third, YeaDictionary of Bible Themes 1 Kings 15:28 9021 death, natural 1 Kings 15:1-31 5366 king 1 Kings 15:25-28 5817 conspiracies 1 Kings 15:25-31 5937 rivalry 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 15:28 NIV1 Kings 15:28 NLT1 Kings 15:28 ESV1 Kings 15:28 NASB1 Kings 15:28 KJV
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