Session 5 Remember God’s Faithfulness
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Intro
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“Those who cannot remember the past are doomed to repeat it.” This well-known saying requires the assumption that are past works were not good.
But what about the good acts we’ve done in the past? What happens if we forget these?
Baasha. Third ruler of the northern kingdom of Israel from 908–886 bc and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father Jeroboam (1 Kgs 15:27–29). For much of his 24-year reign Baasha warred with Asa, king of Judah (1 Kgs 15:16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (1 Kgs 15:17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasures and bribed King Ben-hadad of Syria to break alliance with Baasha (1 Kgs 15:18–20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (1 Kgs 15:20, 21).
The Bible’s evaluation of Baasha’s reign is not favorable. Baasha “did what was evil in the sight of the Lord, and walked in the way of Jeroboam and in his sin” (1 Kgs 15:34). He received God’s indictment and judgment through the prophet Jehu: since Baasha had led Israel into sin and had angered God, dogs would eat the members of his family who died in the city; birds would eat those who died in the field (1 Kgs 16:1–4). Baasha died and was succeeded by his son Elah. Within two years Elah was assassinated, and all the rest of Baasha’s heirs were put to death by another usurper, Zimri (1 Kgs 16:8–13).
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1 In the thirty-sixth year of the reign of Asa, Baasha king of Israel went up against Judah and built Ramah, that he might permit no one to go out or come in to Asa king of Judah. 2 Then Asa took silver and gold from the treasures of the house of the Lord and the king’s house and sent them to Ben-hadad king of Syria, who lived in Damascus, saying, 3 “There is a covenant between me and you, as there was between my father and your father. Behold, I am sending to you silver and gold. Go, break your covenant with Baasha king of Israel, that he may withdraw from me.” 4 And Ben-hadad listened to King Asa and sent the commanders of his armies against the cities of Israel, and they conquered Ijon, Dan, Abel-maim, and all the store cities of Naphtali. 5 And when Baasha heard of it, he stopped building Ramah and let his work cease. 6 Then King Asa took all Judah, and they carried away the stones of Ramah and its timber, with which Baasha had been building, and with them he built Geba and Mizpah.
16:1 The Chronicler gives very few details about the northern kings. Baasha ruled circa 900–886 bc, having become king after killing Nadab, Jeroboam’s successor (see 1 Kgs 15:25–16:7).
After usurping the throne, Baasha wiped out Jeroboam’s entire family. This fulfilled a prophecy that Ahijah made to Jeroboam’s wife. While Baasha carried out God’s punishment against Jeroboam, he still continued the practices of Jeroboam ().
A city about five miles north of Jerusalem in the tribal territory of Benjamin. A military presence in Ramah would pose an imminent threat against Judah.
34 He did what was evil in the sight of the Lord and walked in the way of Jeroboam and in his sin which he made Israel to sin.
The actions of Baasha was designed to keep his own people from further defections to Judah more than to pose a threat to Judah. The vigilance of his sentinels would effectually prevent all passage across the boundary of the kingdom.
The actions of Baasha was designed to keep his own people from further defections to Judah more than to pose a threat to Judah. The vigilance of his sentinels would effectually prevent all passage across the boundary of the kingdom.
The vigilance of his sentinels would effectually prevent all passage across the boundary of the kingdom (see on 1 Ki 15:16–22; also Je 41:9).
Although the Hebrew text refers to this nation as “Aram,” it is sometimes called by its later name, “Syria.”
Kingdom located north of Israel (the northern kingdom)—and thus a strategic ally for Judah (the southern kingdom). Although the Hebrew text refers to this nation as “Aram,” it is sometimes called by its later name, “Syria.”
Where did Asa fail in verses 2-3?
2 Then Asa took silver and gold from the treasures of the house of the Lord and the king’s house and sent them to Ben-hadad king of Syria, who lived in Damascus, saying, 3 “There is a covenant between me and you, as there was between my father and your father. Behold, I am sending to you silver and gold. Go, break your covenant with Baasha king of Israel, that he may withdraw from me.”
2 Chronicles
In addition to the foible of depleting his and the nation’s wealth, Asa’s treaty with Ben-hadad displayed a lack of trust in the Lord and provoked a needless war for Israel.
In addition to the foible of depleting his and the nation’s wealth, Asa’s treaty with Ben-hadad displayed a lack of trust in the Lord and provoked a needless war for Israel.
His action reflected a lack of faith in Yahweh, who had delivered him from a greater threat ().
Foreign alliances are condemned in ; ; ; .
8 Were not the Ethiopians and the Libyans a huge army with very many chariots and horsemen? Yet because you relied on the Lord, he gave them into your hand.
2 But Jehu the son of Hanani the seer went out to meet him and said to King Jehoshaphat, “Should you help the wicked and love those who hate the Lord? Because of this, wrath has gone out against you from the Lord.
35 After this Jehoshaphat king of Judah joined with Ahaziah king of Israel, who acted wickedly. 36 He joined him in building ships to go to Tarshish, and they built the ships in Ezion-geber. 37 Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, “Because you have joined with Ahaziah, the Lord will destroy what you have made.” And the ships were wrecked and were not able to go to Tarshish.
5 He even followed their counsel and went with Jehoram the son of Ahab king of Israel to make war against Hazael king of Syria at Ramoth-gilead. And the Syrians wounded Joram,
16 At that time King Ahaz sent to the king of Assyria for help. 17 For the Edomites had again invaded and defeated Judah and carried away captives. 18 And the Philistines had made raids on the cities in the Shephelah and the Negeb of Judah, and had taken Beth-shemesh, Aijalon, Gederoth, Soco with its villages, Timnah with its villages, and Gimzo with its villages. And they settled there. 19 For the Lord humbled Judah because of Ahaz king of Israel, for he had made Judah act sinfully and had been very unfaithful to the Lord. 20 So Tiglath-pileser king of Assyria came against him and afflicted him instead of strengthening him. 21 For Ahaz took a portion from the house of the Lord and the house of the king and of the princes, and gave tribute to the king of Assyria, but it did not help him.
16:4. It would appear that the idea to attack Israel came not from Ben-hadad but from Asa (16:4, Ben-hadad listened to King Asa). If so, it was ironic that having won a proxy war with Egypt (through Zerah), Asa himself initiated a proxy war with Israel (through Ben-hadad).
How would you assess the actions of Asa in verses 5-6?
5 And when Baasha heard of it, he stopped building Ramah and let his work cease. 6 Then King Asa took all Judah, and they carried away the stones of Ramah and its timber, with which Baasha had been building, and with them he built Geba and Mizpah.
16:5–6. The final note regarding the battle again paints Asa in a poor light. He was opportunistic and disingenuous. He now threatened Israel more than he was endangered by Israel. All of Asa’s actions at this point were based on “temporal calculations” with no evidence of seeking the Lord.
16:5–6. The final note regarding the battle again paints Asa in a poor light. He was opportunistic and disingenuous. He now threatened Israel more than he was endangered by Israel. All of Asa’s actions at this point were based on “temporal calculations” with no evidence of seeking the Lord.
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7 At that time Hanani the seer came to Asa king of Judah and said to him, “Because you relied on the king of Syria, and did not rely on the Lord your God, the army of the king of Syria has escaped you. 8 Were not the Ethiopians and the Libyans a huge army with very many chariots and horsemen? Yet because you relied on the Lord, he gave them into your hand. 9 For the eyes of the Lord run to and fro throughout the whole earth, to give strong support to those whose heart is blameless toward him. You have done foolishly in this, for from now on you will have wars.”
What does Hanani imply in verses 7-8?
Hanani implies that Asa could have defeated Syria as well as Israel (16:7), had he trusted in God. During the reign of Asa’s son Jehoshaphat, Judah will in fact be at war with Syria (18:30).
This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.
As Israel and Judah battled each other to determine their permanent border, King Baasha of Israel attempted to restrict access to Judah by moving the border down to Ramah. Rather than fight with Baasha himself, King Asa of Judah bribed Ben-hadad of Syria to attack the northern border of Israel and force Baasha to withdraw from Ramah. Once Baasha withdrew, Asa carried away the building supplies of Ramah and used them to fortify Mizpah (further north) and Geba (near the pass at Michmash).
7. Hanani the seer came to Asa … and said—His object was to show the king his error in forming his recent league with Ben-hadad. The prophet represented the appropriation of the temple treasures to purchase the services of the Syrian mercenaries, as indicating a distrust in God most blameable with the king’s experience. He added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over the united forces of Baasha and Ben-hadad, more splendid than that obtained over the Ethiopians. Such a victory, by destroying their armies, would have deprived them of all power to molest him in the future; whereas by his foolish and worldly policy, so unworthy of God’s vicegerent, to misapply the temple treasures and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (1 Ki 15:32). This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.
Verse 9 illustrates what happens when we stop relying on God and rely on man.
16:8 See 14:9 and note.
See note on 14:11.
Earlier, Asa was given peace when he sought God (14:6–7; 15:19). Now that he has stopped relying on God and has started relying on foreign alliances, he will face conflict.
Hanani’s description of the Lord’s care over His own was not only memorably descriptive, it is also one of universal application: it shows a God who is intensely interested (the eyes of the Lord move to and fro, v. 9a) and deeply involved (that He may strongly support, v. 9b) in the lives of His people.
The words you have acted foolishly (v. 9c) were a stinging rebuke to Asa, and would have made an unforgettable impression on the Chronicler’s readers.
16:9 God’s judgment takes place within history, as well as at the consummation (Rev. 20:11–15).
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10 Then Asa was angry with the seer and put him in the stocks in prison, for he was in a rage with him because of this. And Asa inflicted cruelties upon some of the people at the same time.
11 The acts of Asa, from first to last, are written in the Book of the Kings of Judah and Israel. 12 In the thirty-ninth year of his reign Asa was diseased in his feet, and his disease became severe. Yet even in his disease he did not seek the Lord, but sought help from physicians. 13 And Asa slept with his fathers, dying in the forty-first year of his reign.
16:10 Asa’s reaction is in line with later kings who oppressed prophets who brought unfavorable messages (; ).
12 And the messenger who went to summon Micaiah said to him, “Behold, the words of the prophets with one accord are favorable to the king. Let your word be like the word of one of them, and speak favorably.” 13 But Micaiah said, “As the Lord lives, what my God says, that I will speak.” 14 And when he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall I refrain?” And he answered, “Go up and triumph; they will be given into your hand.” 15 But the king said to him, “How many times shall I make you swear that you speak to me nothing but the truth in the name of the Lord?” 16 And he said, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the Lord said, ‘These have no master; let each return to his home in peace.’ ” 17 And the king of Israel said to Jehoshaphat, “Did I not tell you that he would not prophesy good concerning me, but evil?” 18 And Micaiah said, “Therefore hear the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing on his right hand and on his left. 19 And the Lord said, ‘Who will entice Ahab the king of Israel, that he may go up and fall at Ramoth-gilead?’ And one said one thing, and another said another. 20 Then a spirit came forward and stood before the Lord, saying, ‘I will entice him.’ And the Lord said to him, ‘By what means?’ 21 And he said, ‘I will go out, and will be a lying spirit in the mouth of all his prophets.’ And he said, ‘You are to entice him, and you shall succeed; go out and do so.’ 22 Now therefore behold, the Lord has put a lying spirit in the mouth of these your prophets. The Lord has declared disaster concerning you.”
23 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “Which way did the Spirit of the Lord go from me to speak to you?” 24 And Micaiah said, “Behold, you shall see on that day when you go into an inner chamber to hide yourself.” 25 And the king of Israel said, “Seize Micaiah and take him back to Amon the governor of the city and to Joash the king’s son, 26 and say, ‘Thus says the king, Put this fellow in prison and feed him with meager rations of bread and water until I return in peace.’ ” 27 And Micaiah said, “If you return in peace, the Lord has not spoken by me.” And he said, “Hear, all you peoples!”
20 Then the Spirit of God clothed Zechariah the son of Jehoiada the priest, and he stood above the people, and said to them, “Thus says God, ‘Why do you break the commandments of the Lord, so that you cannot prosper? Because you have forsaken the Lord, he has forsaken you.’ ” 21 But they conspired against him, and by command of the king they stoned him with stones in the court of the house of the Lord.
Put him in the stocks calls to mind the persecution of Jeremiah ().
16:11 A common epitaph for deceased kings (1 Kgs 11:41; 14:19).
The Chronicler refers to this source several times (e.g., 2 Chr 27:7; 35:27). The exact nature of the source is unknown, but it most likely is not the same work as the biblical 1–2 Kings. Second Chronicles refers to this source in contexts for which 1–2 Kings gives no further information. Compare 27:1–9; 2 Kgs 15:32–38.
The Chronicler’s Sources 1, 2 Chronicles (NAC)
Sources EBC 1Ki—Job
2 Then Pashhur beat Jeremiah the prophet, and put him in the stocks that were in the upper Benjamin Gate of the house of the Lord.
16:12 See 1 Kgs 15:23 and note.
The Chronicler notes that Asa ended his reign by not seeking God even when diseased. Rather than relying on God, he relied on physicians. See 2 Chron 14:4 and note; 14:11 and note.
16:13 See note on 9:31.
Asa’s Reaction Inappropriate (16:10)
16:10. Where repentance to God’s rebuke was in order Asa chose to retaliate against God’s messenger. He had Hanani imprisoned and he oppressed the people, perhaps because they opposed this injustice toward the Lord’s prophet.
d. Asa’s Punishment (16:12)
What does verse 12 say about Asa’s heart?
16:12. The sad result of Asa’s disobedience was a debilitating disease in his feet. Even with this, he failed to seek the Lord, relying rather on the physicians than seeking the Great Physician. This is not to suggest that seeking medical assistance was wrong in and of itself, but Asa was trusting only in the doctors, thus indicating his heart was no longer seeking the Lord.
12. Asa … was diseased in his feet—probably the gout.
The best and holiest men have been betrayed for a time into sins, but through repentance have risen again; and as Asa is pronounced a good man (2 Ch 15:17), it may be presumed that he also was restored to a better state of mind.
yet in his disease he sought not to the Lord, but to the physicians—most probably Egyptian physicians, who were anciently in high repute at foreign courts, and who pretended to expel diseases by charms, incantations, and mystic arts. Asa’s fault consisted in his trusting to such physicians, while he neglected to supplicate the aid and blessing of God. The best and holiest men have been betrayed for a time into sins, but through repentance have risen again; and as Asa is pronounced a good man (2 Ch 15:17), it may be presumed that he also was restored to a better state of mind.
e. Concluding Formula for Asa (16:11, 13–14)
16:11–12 the Book of the Kings of Judah and Israel. See 12:15; 13:22; and note on 1 Kings 14:19. The Chronicler does not specify whether Asa’s foot disease is divine punishment for his lack of faith and his abuse of Hanani, though this may be implied. (An explicit connection between sickness and divine punishment is made in 2 Chron. 21:16–20; 26:16–23.) The primary concern here is Asa’s response: he did not seek the Lord (cf. 14:4, 7; 15:12). He is not criticized so much for seeking help from physicians (or “healers”), but for doing so apart from “the Lord, [his] healer” (Ex. 15:26), and his promises of “healing” in 2 Chron. 7:14 (see 30:20).
The honor shown Asa at his funeral indicates that he was held in high esteem by the people. The Chronicler also seems to have taken a generally positive view of his reign, despite the decline of his last five years.
1 Kings Parallel
15:17 Ramah. Jerusalem’s fate was so tied to the strategic Benjamin plateau that the capture of Ramah by an enemy effectively cut off Judah altogether. The city’s name is preserved in er-Ram, the name of the modern town, under which the ancient site presumably lies. It is noteworthy that even the capture of a town several miles/kilometers north of strategic Gibeon in the northern part of the plateau could block all traffic in and out of Judah.
15:18 Ben-Hadad. This Aramean king was one of several who bore the name Ben-Hadad. As a result, there is some confusion in determining the sequence of conflicts between the Israelites and the Arameans as recorded in 1 Kings. The other names in this verse are unattested. It is most likely that this is Ben-Hadad I, who ruled roughly during the first part of the ninth century BC. He is not mentioned in any extra-Biblical sources. After Asa bribed Ben-Hadad, the latter exploited the situation and conquered the cities of both trunk routes, the vicinity of Hazor, and the hilly region of Naphtali to the west, thereby expanding the western reaches and maritime trade routes of his Damascus-based kingdom.
15:22 Geba. Modern Jeba; it lay six miles (almost 10 kilometers) northeast of Jerusalem and dominated the main road to Jericho. Mizpah. Modern Tell en-Nasbeh; it was directly between Bethel to the north and the widening of the Benjamin plateau to the south. There are expansive remains and evidence of massive fortification and administrative architecture exposed in modern excavations. In some places the walls are 13–19 feet (4–6 meters) thick. These features bear witness to the strategic position of the town and Asa’s determination to define the border once and for all. Two of the gates were preserved to a height of several feet/meters and sections of the city wall towered nearly 50 feet (15 meters) above ground level.
Application
Application
Have you ever been rebuked by someone for not living according to God’s Word? How did you react?
Are there behaviors (spoken or acted) that you would not have done if Jesus was literally standing right next to you?