1 Kings 15:17-22 sits inside this longer paragraph.
9In the twentieth year of Jeroboam king of Israel, Asa began to reign over Judah. 10He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom. 11Asa did that which was right in Yahweh’s eyes, as David his father did. 12He put away the sodomites out of the land, and removed all the idols that his fathers had made. 13He also removed Maacah his mother from being queen, because she had made an abominable image for an Asherah. Asa cut down her image and burned it at the brook Kidron. 14But the high places were not taken away. Nevertheless the heart of Asa was perfect with Yahweh all his days. 15He brought into Yahweh’s house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils. 16There was war between Asa and Baasha king of Israel all their days. 17Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah. 18Then Asa took all the silver and the gold that was left in the treasures of Yahweh’s house, and the treasures of the king’s house, and delivered it into the hand of his servants. Then King Asa sent them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying, 19“There is a treaty between me and you, between my father and your father. Behold, I have sent to you a present of silver and gold. Go, break your treaty with Baasha king of Israel, that he may depart from me.”
20Ben Hadad listened to king Asa, and sent the captains of his armies against the cities of Israel, and struck Ijon, and Dan, and Abel Beth Maacah, and all Chinneroth, with all the land of Naphtali. 21When Baasha heard of it, he stopped building Ramah, and lived in Tirzah. 22Then king Asa made a proclamation to all Judah. No one was exempted. They carried away the stones of Ramah, and its timber, with which Baasha had built; and king Asa used it to build Geba of Benjamin, and Mizpah. 23Now the rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, aren’t they written in the book of the chronicles of the kings of Judah? But in the time of his old age he was diseased in his feet. 24Asa slept with his fathers, and was buried with his fathers in his father David’s city; and Jehoshaphat his son reigned in his place.
Geneva Bible translators 1599 · Public Domain On vv17, 18, 19, 22 Of the same purpose that Jeroboam did, because the…
Of the same purpose that Jeroboam did, because the people should not go up to Jerusalem, lest they should follow Asa.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–22 1Ki 15:17 And Baasha king of Israel went up…
1Ki 15:17 And Baasha king of Israel went up against Judah, and built Ramah, that he might not suffer any to go out or come in to Asa king of Judah.
Ver. 17. That he might not suffer any.] He sought to block him up, and so to keep his own people - who had a mind to the sincere service of God - from flying away to him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–22 Baasha went up against Judah; perceiving Asa’s great success,…
Baasha went up against Judah; perceiving Asa’s great success, of which see 2Ch 14; 2Ch 15, and the defection of many of his own subjects to him upon that occasion, 2Ch 15:9, he began to bestir himself, and commenceth a war against him.
Built, i.e. repaired and fortified, Ramah, a city of Benjamin; which either belonged to the kingdom of Israel, from the division, (as some other places of that tribe are supposed to have done; of which See Poole "1Ki 11:13",) or belonged to Judah, but was now invaded and taken by Baasha, and fortified.
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That he might not suffer any to go out or come in to Asa king of Judah; therefore he chose this place, because it was in the way from his kingdom to Jerusalem, and, as some add, in or near the straits of the mountains, where they could easily discover and hinder all passengers that way.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–22 Then King Asa made a proclamation throughout all Judah,....…
Then King Asa made a proclamation throughout all Judah,.... Summoned men of all sorts, ranks, and degrees:
(none was exempted;) the Jews (z) say, not so much as a newly married man, whom the law excused from war the first year, nor the disciples of the wise men:
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and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded; or fortified the place; these; the men of Judah, whom Asa summoned, carried off:
and King Asa built with them Geba of Benjamin, and Mizpah; which were both in the tribe of Benjamin, and which he fortified, Jos 18:24.
(z) Jarchi & Kimchi in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17, 18, 21, 22 Built - That is, repaired and fortified.
Built - That is, repaired and fortified.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–22 Verse 17. And Baasha - built Ramah] As the…
Verse 17. And Baasha - built Ramah] As the word signifies a high place, what is here termed Ramah was probably a hill, (commanding a defile through which lay the principal road to Jerusalem,) which Baasha fortified in order to prevent all intercourse with the kingdom of Judah, lest his subjects should cleave to the house of David. Ramah was about two leagues northward of Jerusalem.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 18, 19, 20, 22 1Ki 15:17. Baasha built Ramah — That is, repaired…
1Ki 15:17. Baasha built Ramah — That is, repaired and fortified it. It was a city in the tribe of Benjamin, which either belonged to the kingdom of Israel, or he had taken it from Judah. That he might not suffer any to go out, &c. — That he might hinder all communication between his people and the people of Judah, and that his people might not go up to Jerusalem to worship. For this place lay in the confines of both kingdoms; and in such a strait, that a fortification being made there, none could pass to or fro without a license from Baasha.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17, 18, 19, 20, 22 Ramah (perhaps “Er-Ram;” marginal reference) was situated halfway between…
Ramah (perhaps “Er-Ram;” marginal reference) was situated halfway between Bethel and Jerusalem. Its distance from Jerusalem was no more than five miles so that its occupation was a menace to that capital. Baasha’s seizure of Ramah implies a previous recovery of the towns taken by Abijam from Jeroboam, namely, Bethel, Jeshanah, and Ephrain 2Ch 13:19, and was a carrying of the war into the enemy’s country. Could his conquest have been maintained, it would have crippled Judah seriously, and have almost compelled a transfer of the capital to Hebron.
That he might not suffer any to go out or come in - Baasha, in seizing Ramah, professed to be acting on the defensive. His complaint seems to have been well founded (compare 2Ch 15:9); but it was more than a defensive measure - it was the first step toward a conquest of the southern kingdom.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17–22 Rama, fortifying it with a wall all round, 2…
Rama, fortifying it with a wall all round, 2 Paralipomenon xvi. (Haydock) --- Rama signifies, "a height." This fort commanded a narrow pass, between the two kingdoms, (Calmet) and cut off all communication; which Baasa dreaded, lest his subjects should return to the service of the true God, and of Juda. (Haydock) --- Josue (xviii. 25.) mentions Rama, near Gaboan, (Calmet) about five miles north of Jerusalem. (St. Jerome) --- There was another towards the south. (Menochius) --- But there the king of Israel would have no power. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv18, 22 Then Asa took all the silver and the gold…
Then Asa took all the silver and the gold that were left in the . . . house of the Lord--Asa's religious character is now seen to decline. He trusted not in the Lord (Ch2 16:7). In this emergency Asa solicited the powerful aid of the king of Damascene-Syria; and to bribe him to break off his alliance with Baasha, he transmitted to him the treasure lying in the temple and palace. The Syrian mercenaries were gained. Instances are to be found, both in the ancient and modern history of the East, of the violation of treaties equally sudden and unscrupulous, through the presentation of some tempting bribe. Ben-hadad poured an army into the northern provinces of Israel, and having captured some cities in Galilee, on the borders of Syria, compelled Baasha to withdraw from Ramah back within his own territories.
Ben-hadad--(See on Kg1 11:14).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17–22 17. Built Ramah — That is, he attempted to…
17. Built Ramah — That is, he attempted to fortify it so as to make it a fortress for his troops; and since Ramah lay midway between Beth-el and Jerusalem, it was a choice spot to serve his purpose of checking the emigration of Israelites into the kingdom of Judah.
Not suffer any to go out or come in to Asa — The conviction that Jerusalem was the proper place to worship drew multitudes there, and Jeroboam and his successors found that the calf-worship at Beth-el and Dan would not command the respect of all his people. Compare 1Ki_12:27; 2Ch_11:13-17; Tob_1:6. Baasha thought to check this going up to Jerusalem by force of arms. He would build a stronghold at Ramah and station forces there to oppose all emigration out of his realm.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–22 17. went up against Judah and built Ramah] This…
17. went up against Judah and built Ramah] This act of Baasha’s shews us that Israel must by this time have recovered some of the power and territory which had been taken from them in Jeroboam’s reign (2Ch_13:19). Ramah, though lying in the hill country of Ephraim, was among the places allotted to the tribe of Benjamin (Jos_18:25), so that it must have been very near to Jerusalem, and to make a fortress of it, as Baasha was now doing, was like making a blockade of Jerusalem, a condition which is described in the words which immediately follow.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17, 18, 20, 21, 22 (17) Built Ramah.—Ramah, or properly, the Ramah—the word signifying…
(17) Built Ramah.—Ramah, or properly, the Ramah—the word signifying only “elevation”—is mentioned in Jos_18:25 as a city of Benjamin, situated (see Jos. Ant. viii. 12, 3) about five miles north of Jerusalem. It is mentioned in Jdg_4:5; Jdg_19:13; Isa_10:29; Jer_40:1, and is identified with the village known as Er-Ram at the present day.
This fortification of Ramah close to the hostile capital—like the fortification of Decelea, near Athens, in the Peloponnesian war—was a standing menace to Judah. Baasha, who was a military chief, seems to have been warned by the ill-success of former attempts to invade and subjugate Judah, and to have used this easier means of keeping the enemy in check, and provoking a conflict—if a conflict there was to be—on his own ground. The text, however, implies a further design to blockade the road between the kingdoms, perhaps explained by the statement, in 2Ch_15:9-10, of the falling away of many from Israel to Asa, now in the height of his prosperity. The new fortress was, no doubt, supported by all the military force of Israel, which Asa, in spite of his increased strength, dared not attack.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–22 And Baasha, king of Israel, went up against Judah…
And Baasha, king of Israel, went up against Judah This statement probably refers to the reconquest of the three cities which Abijah had taken from Jeroboam, (2Ch_13:19) as Ramah could hardly have been rebuilt whilst Bethel remained in the hands of Judah, and built Ramah Heb. the Ramah, i.e., " the elevation," or "high place." Now er Ram (=the height), in Benjamin (Jos_18:25; Jud_1:19:18, 14) five miles distant from Jerusalem, near the frontier of the two territories, and also then, as now, on the great north road. It was the key, consequently, to both kingdoms. Hence the struggles to possess it, vers, 21, 22; (2Ch_16:1, etc.) that he might not suffer any to go out Heb. not to give any going out, etc. or come in to Asa, king of Judah. The object of Baasha in fortifying this place is evident. It was not merely to have an advanced post as a menace to Jerusalem (Rawlinson), but primarily, by its command of the high road, to prevent his subjects from falling away to the kingdom of Judah, or even from going up to Jerusalem to worship; in fact, to isolate Judah and to blockade its capital. That there was a great defection to Ass at this time we know from 2Ch_15:9. This was an exodus which Baasha felt must be checked. Blunt ("Coincidences," pp. 176-8) has happily shown from 2Ch_16:6, etc., how the primary object must have been to "stop the alarming drainage of all that was virtuous out of their borders." Rawlinson sees in the fortification of this place "the first step towards a conquest of the southern kingdom." But as to this the text is silent, or rather it assigns an entirely different reason.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v22 They took away the stones of Ramah.
1Ki_15:22
They took away the stones of Ramah.
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Old material for new buildings
The King of Israel went up against Judah and built the strong fortress of Ramah, but the King of Judah strengthened himself by calling in, on the basis of an ancient treaty, the assistance of Benhadad, the King of Syria. Benhadad and Asa went up against the King of Israel and overthrew him and took his fortress called Ramah, and with the stones of that fortress two cities of Judah were built. Surely there is a great lesson here by which all sensible men may profit! Asa turned the old material to new uses, and said in effect, A stone is a stone, a beam is a beam: there is no harm in the material itself: it has been used against me, now it shall be used for me, and thus, in the eloquent language of Bossuet, with the fortresses of Samaria he built the cities of Judah. Thus the subject begins to reveal itself, and we see how, amid these ancient names, often unknown and sometimes uncouth, the very freshest lessons may be gathered.
1. Is it not much the same as if a man should use the materials of his old self with which to build the structure of a new and nobler manhood? Suppose a man to have come over to what is expressively termed the Lords side: we will ask, What have you done with the old material--is it to be left--is it to be utilised? Have you been so foolish as to leave all the old stuff in the enemys hands? The stuff itself is not bad: it was only put to bad uses. We want you to bring away every stone and every beam, and with the old material to build a new palace. You have come over to the Lords side, what are you now? How much of the old material have you saved and appropriated to better purposes? In some cases, we fear, the disguise is so complete that your own mother would not know you now. You have succeeded in burying every talent, powdering every stone, burning every beam--the old material is not found among the resources of your better life. Ramah has not become Mizpah. You were once musical; and now you scarcely mumble a hymn in church, much less sing. Ramah has not become Geba of Benjamin, or Mizpah. You have left the music with the enemy instead of bringing it with you and sanctifying it, by a new baptism, to higher and diviner uses.
2. What is true of the building up of the individual, is true also of the building up of the Church. It is recorded of one of the Wesleys that when he heard anybody singing a nice tune on the streets, he used to loiter about until he got the melody thoroughly into his head, and then he went away and set divine words to the prostituted music. He said, The devil has all the best tunes. Persons looking at Wesley standing listening to the street singer, would say, What, is he caught by the song? and they might have attributed wrong motives to his standing there, but he was pulling down Ramah that he might build Geba of Benjamin, and Mizpah. The tune that was used to carry evil sentiments or bad language was brought over to tell the world the great gospel. Here is a man whom we have taken from the enemy who has a gift of music: what is he going to do with it in the Church? Let us employ him at once as a singing missionary; send him out to sing. He will find the voice, we find the words. Is it possible to sing the gospel? Verily so. In a recent walk I saw some little fellows about two feet and a half high--little bunches of papers on their arms, sitting on the steps, and looking at one another so coyly and nicely, with unkempt hair, and their bare feet and their tattered garments--and there was I, poor dumb priest, on my way to talk to the luxury of the age, and I felt the tears in my throat as I cursed myself. I would that some lady could have gone to those little fellows and have sung them some little hymn or sweet song. It would have been odd: it might have been useful. It would have created a laugh for the time being: it might have won a conquest. It would have been called ridiculous: in heaven it might have been termed sacrificial. What are you doing with the old material? Here is a man we have captured, who used to be quite famous for his humour. He was in very deed a wit. He saw the comical aspect of every question, he had a keen eye for the ludicrous, a happy tongue for the expression of all that he saw and felt. He is now in the Church--what is he doing? Sleeping. The Church will not have him. The Church is wrong. We should make a modern Elijah of him, and he should taunt the priests of evil on their own ground and across their own altars, till they ran away for very shame. Such a man should have a function in the Church. But is there not danger in employing such persons to do such work? Yes, there is danger in doing it; but, as we view the case, there is more danger in not doing it. We are too much afraid of danger. There was great danger in entrusting the revelation of Christianity to a few fishermen, ignorant and feeble in every aspect of social importance. We dare not have done it. We should hardly have trusted any one of those men to have posted a letter. But Jesus entrusted them with a letter for the universe. Clothe men with responsibilities if you would call up their supreme, power to its best expression, its most solid and massive and dominating attitude. We want to know what has become of the old material. You were greater on the other side than you are on this. You made more of a figure, you created a deeper impression, you were better known as an actor than ever you have been known as a preacher--how is that? You were better known as a blasphemer than you are known as a suppliant--how is that? O that we could utilise all the old forces! Jesus Christ works in the spirit of this text in building up His kingdom. Jesus Christ will overthrow the fortress of the enemy, and take every stone and beam and timber away, and rear new edifices with them. Out of the ruins of the drunkard, Jesus Christ builds the apostle of temperance. Jesus is building His great house, and some day men will say about the stones that are in it, What are these, and whence came they? and Jesus will answer with a pride of satisfaction flooding and flaming His soul, Every stone that is there is precious to Me: this is Ramah, rebuilt as Geba; this is the old fortress turned into the new sanctuary; and as He looks upon that palace, wide as the horizon, high as heaven, what wonder if, seeing the travail of His soul, He is satisfied? (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv18, 20 He put it into the hands of his servants
He put it into the hands of his servants
Putting things in their hands represents giving those things to them. It is implied that they would do with it what he wanted them to do. The full meaning of this statement can be made clear. AT: "He entrusted it to his servants" (See: Metonymy and Assumed Knowledge and Implicit Information)
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He said
This means he spoke by means of his servants. Asa told his servants what to say to Ben Hadad and they did. The meaning of this can be made clear. AT: "Asa told his servants to say to Ben Hadad" or "Through his servants, Asa said to Ben Hadad" (See: Metonymy and Assumed Knowledge and Implicit Information)
Let there be a covenant between me and you
A covenant being between two people represents those two people having a covenant with each other. AT: "Let us have a covenant with each other" or "Let us make a peace treaty" (See: Metaphor)
Look, I
"As proof that I want a treaty with you, I"
Break your covenant with Baasha king of Israel
Breaking a covenant represents canceling it and not doing what one has promised to do. AT: "Cancel your covenant with Baasha king of Israel" or "Do not be loyal to Baasha king of Israel as you promised in your covenant with him" (See: Metaphor)
Break your covenant with Baasha king of Israel
Asa wanted Ben Hadad to attack Israel. Ben Hadad could only do that if he broke his covenant with the king of Israel. The meaning of this statement can be made explicit. AT: "Break your covenant with Baasha king of Israel, and attack Israel" (See: Assumed Knowledge and Implicit Information)
translationWords
palace
hand
servant
send
Aram
Damascus
gift
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17, 18, 20 15:17 Baasha’s southward thrust recaptured towns previously lost to…
15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.