Sermon Tone Analysis

Intro

“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).

Start with

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.

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 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 ; ; ; .

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?

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.

Move to

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).

Go to

16:10 Asa’s reaction is in line with later kings who oppressed prophets who brought unfavorable messages (; ).

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

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.