So now I will consume Baasha and his house, and I will make your house like that of Jeroboam son of Nebat: So nowThis phrase indicates a decisive moment of action. In the Hebrew text, the word used is "הִנְנִי" (hineni), which conveys a sense of immediacy and certainty. It reflects God's direct intervention in the affairs of Israel, emphasizing His sovereignty and the fulfillment of His prophetic word. This moment is a turning point, where divine judgment is about to be executed. I will wipe out
The Hebrew root here is "בָּעַר" (ba'ar), meaning to consume or destroy completely. This term is often used in the context of purging evil or sin from the land. It underscores the severity of God's judgment against Baasha for his idolatry and disobedience. The imagery is one of thorough cleansing, leaving no trace of the wickedness that had been perpetuated. Baasha and his house
Baasha was the king of Israel who followed in the sinful ways of Jeroboam. His "house" refers to his dynasty or lineage. In ancient Near Eastern culture, the house of a king was not just his immediate family but his entire line of descendants. The judgment against Baasha's house signifies the end of his family's rule and influence, a common theme in the biblical narrative where God holds leaders accountable for their actions. and I will make your house like that of Jeroboam son of Nebat
Jeroboam was the first king of the northern kingdom of Israel after the division of the united monarchy. His reign was marked by idolatry and leading Israel away from the worship of Yahweh. The comparison to Jeroboam's house is significant because it was completely eradicated due to his sins. This serves as a warning and a fulfillment of God's promise that those who lead His people astray will face severe consequences. The historical context here is crucial, as it reflects the cyclical nature of sin and judgment in Israel's history, reminding the reader of the importance of faithfulness to God. Persons / Places / Events 1. BaashaBaasha was the king of Israel who came to power by assassinating Nadab, the son of Jeroboam. His reign was marked by evil in the sight of the Lord, as he continued in the sinful ways of Jeroboam. 2. Jeroboam son of NebatThe first king of the northern kingdom of Israel after the division of the united monarchy. Jeroboam led Israel into idolatry, setting up golden calves for worship. 3. House of BaashaRefers to the dynasty or family line of Baasha. God's judgment was pronounced against Baasha's house due to his continued sin and idolatry. 4. House of JeroboamThe family line of Jeroboam, which was destroyed as a result of Jeroboam's sins and leading Israel into idolatry. 5. Prophetic JudgmentThe event of God pronouncing judgment on Baasha's house, similar to the judgment on Jeroboam's house, due to persistent sin and idolatry. Teaching Points The Consequences of Sinful LeadershipLeaders are held accountable for their actions and the influence they have on others. Baasha's continuation in Jeroboam's sinful ways led to his downfall and the destruction of his house. The Danger of IdolatryIdolatry leads to spiritual decay and judgment. Both Baasha and Jeroboam's houses were destroyed due to their idolatrous practices, reminding us to keep God first in our lives. God's Faithfulness to His WordGod's pronouncements of judgment are fulfilled, demonstrating His faithfulness and justice. We can trust that God will uphold His word, both in judgment and in promises of blessing. The Importance of RepentanceBaasha had the opportunity to turn from the sins of Jeroboam but chose not to. This highlights the importance of repentance and turning back to God to avoid judgment. Legacy and InfluenceThe legacy we leave is important. Baasha's legacy was one of sin and destruction, reminding us to consider the impact of our actions on future generations. Bible Study Questions 1. How does the judgment against Baasha's house reflect the principle of sowing and reaping found in Galatians 6:7-8? 2. In what ways can we guard against idolatry in our own lives, considering the examples of Baasha and Jeroboam? 3. What does the fulfillment of God's judgment against Baasha teach us about His character and His faithfulness to His word? 4. How can we ensure that our leadership and influence lead others towards God rather than away from Him? 5. Reflect on a time when you had the opportunity to repent and change course. How did that decision impact your life and those around you? Connections to Other Scriptures 1 Kings 15:29-30This passage describes the fulfillment of God's judgment against the house of Jeroboam, which serves as a precedent for the judgment against Baasha. 1 Kings 14:10-11God's prophecy against Jeroboam's house, which parallels the prophecy against Baasha, highlighting the consequences of leading Israel into sin. Exodus 20:3-5The commandment against idolatry, which both Jeroboam and Baasha violated, leading to their downfall. Galatians 6:7-8The principle of sowing and reaping, illustrating that actions have consequences, as seen in the lives of Baasha and Jeroboam. People Abiram, 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, ZimriPlaces Bethel, Gibbethon, Jericho, Samaria, TirzahTopics Baasa, Baasha, Ba'asha, Behold, Brushed, Completely, Consume, Family, Jeroboam, Jerobo'am, Nebat, Posterity, Putting, Sweep, Truly, UtterlyDictionary of Bible Themes 1 Kings 16:1-7 1429 prophecy, OT fulfilment 1 Kings 16:2-3 6218 provoking God Library Whether 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 TheologicaWhether a Man Can be Saved Without Baptism?
Objection 1: It seems that no man can be saved without Baptism. For our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." But those alone are saved who enter God's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost. Objection 2: Further, in the book De Eccl. Dogm. xli, it is written: "We believe that no catechumen, though he die in his good works, will have eternal life, except …
Saint Thomas Aquinas—Summa Theologica Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica Whether a Vow Consists in a Mere Purpose of the Will?
Objection 1: It would seem that a vow consists in nothing but a purpose of the will. According to some [*William of Auxerre, Sum. Aur. III, xxviii, qu. 1; Albertus Magnus, Sent. iv, D, 38], "a vow is a conception of a good purpose after a firm deliberation of the mind, whereby a man binds himself before God to do or not to do a certain thing." But the conception of a good purpose and so forth, may consist in a mere movement of the will. Therefore a vow consists in a mere purpose of the will. Objection …
Saint Thomas Aquinas—Summa Theologica Whether Whoever is Perfect is in the State of Perfection?
Objection 1: It would seem that whoever is perfect is in the state of perfection. For, as stated above (A[3], ad 3), just as bodily perfection is reached by bodily growth, so spiritual perfection is acquired by spiritual growth. Now after bodily growth one is said to have reached the state of perfect age. Therefore seemingly also after spiritual growth, when one has already reached spiritual perfection, one is in the state of perfection. Objection 2: Further, according to Phys. v, 2, movement "from …
Saint Thomas Aquinas—Summa Theologica Whether after the Resurrection Every one Will Know what Sins He Has Committed?
Objection 1: It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know, either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives only the present: and many sins will have escaped the sinner's memory, and he will be unable to recall them from the …
Saint Thomas Aquinas—Summa Theologica Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 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 16:3 NIV1 Kings 16:3 NLT1 Kings 16:3 ESV1 Kings 16:3 NASB1 Kings 16:3 KJV
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