Primary Scripture — 1 Kings 15:32 (KJV)
"And there was war between Asa and Baasha king of Israel all their days."Central Theme: Baasha was a king who destroyed a dynasty already condemned by God, yet continued the very sins that had brought that dynasty under judgment. His reign demonstrates that God can accomplish His sovereign purposes through a ruler without approving that ruler's conduct.
Introduction: Who Was King Baasha?
King Baasha was the third king of the northern kingdom of Israel and the founder of its second ruling dynasty. His reign lasted twenty-four years, approximately 909–886 BC, according to a commonly used chronology.
Baasha did not receive the throne through hereditary succession. He obtained it by conspiring against Nadab, the son of Jeroboam I, assassinating him, and destroying the remaining members of Jeroboam's royal household.
The destruction of Jeroboam's dynasty fulfilled the prophecy spoken by Ahijah the Shilonite in 1 Kings 14:10–11.
However, the remarkable theological contradiction in Baasha's life is that he destroyed Jeroboam's house but continued walking in Jeroboam's sins.
He removed the royal family responsible for establishing Israel's corrupt religious system, yet he preserved that system.
Baasha's reign therefore raises several profound questions concerning divine sovereignty, human responsibility, covenant obedience, prophetic judgment, and the consequences of idolatry.
The central verse, 1 Kings 15:32, reveals another important aspect of his kingship: his prolonged hostility toward Asa, king of Judah.
To understand this warfare, we must first examine the historical circumstances that brought Baasha to the throne.
I. The Genealogy, Tribal Origin, and Identity of Baasha
1. The Hebrew name Baasha
The Hebrew name Baasha is בַּעְשָׁא (Baʿshāʾ), identified in Strong's Concordance as H1201.
The exact etymology of the name is uncertain. Some traditional lexicons suggest a connection with an idea of offensiveness or wickedness, but this meaning is not sufficiently established to serve as the basis of an interpretation.
The biblical historian does not condemn Baasha because of the meaning of his name.
He condemns him because of his actions.
2. Baasha's father
1 Kings 15:27 (KJV)
"And Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha smote him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel laid siege to Gibbethon."
Baasha's father was named Ahijah. We must distinguish between two individuals named Ahijah.
The first was Ahijah the Shilonite, the prophet who announced that God would give Jeroboam ten tribes and later pronounced judgment upon his dynasty.
The second was Ahijah, the father of Baasha. Scripture does not identify these two men as the same person.
3. Baasha's tribal ancestry
Baasha belonged to the tribe of Issachar.
Issachar was the son of Jacob and Leah.
Genesis 30:18 (KJV)
"And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar."
Baasha was therefore a descendant of the covenant nation of Israel.
However, natural descent from Jacob did not establish his personal righteousness.
This distinction is essential to understanding the northern monarchy.
Israel's kings were descendants of the covenant people, yet many rejected the commandments of the covenant God.
Deuteronomy 10:16 (KJV)
"Circumcise therefore the foreskin of your heart, and be no more stiffnecked."
The LORD required more than outward covenant identity.
He required a heart that submitted to His commandments.
Baasha belonged to Israel by ancestry, but the biblical record demonstrates that he did not walk faithfully before the God of Israel.
4. Baasha's royal lineage
Identification | Biblical record |
|---|---|
Father | Ahijah |
Tribe | Issachar |
Predecessor | Nadab, son of Jeroboam |
Kingdom | Northern Israel |
Capital | Tirzah |
Length of reign | Twenty-four years |
Son and successor | Elah |
Prophet who confronted his house | Jehu, son of Hanani |
Burial place | Tirzah |
Scripture does not provide the names of Baasha's mother or wife.
His son Elah succeeded him, but Elah's reign ended in assassination, bringing about the destruction of Baasha's dynasty.
II. The Historical Background: Why Was Israel Divided?
Before examining Baasha's warfare against Asa, we must understand why the northern and southern kingdoms existed.
Originally, Israel was one kingdom under Saul, David, and Solomon. The division occurred after Solomon's reign.
1. Solomon's disobedience
Solomon received wisdom and royal authority from God, yet he turned toward the gods of his foreign wives.
1 Kings 11:9 (KJV)
"And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,"
Solomon's disobedience brought divine judgment upon his kingdom.
God declared that the kingdom would be divided.
2. Jeroboam received the promise of kingship
Through Ahijah the Shilonite, God announced that ten tribes would be given to Jeroboam.
1 Kings 11:31 (KJV)
"And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:"
However, God's promise to establish Jeroboam's royal house was conditional upon obedience.
1 Kings 11:38 (KJV)
"And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee."
Notice the condition: "if thou wilt hearken." Jeroboam was given an extraordinary opportunity.
God promised to establish his royal house if he obeyed His commandments.
Yet Jeroboam failed to trust the LORD.
3. Jeroboam established false worship
Jeroboam feared that if the northern Israelites continued worshipping at Jerusalem, they would eventually return their political allegiance to Rehoboam.
Consequently, he established golden calves at Bethel and Dan.
1 Kings 12:28 (KJV)
"Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt."
Jeroboam also appointed priests who were not Levites, established worship at high places, and instituted a feast of his own choosing.
This religious corruption became known throughout the books of Kings as the sins of Jeroboam, the son of Nebat, who made Israel to sin.
It was this system that Baasha continued after destroying Jeroboam's dynasty.
III. Baasha's Conspiracy Against Nadab
1 Kings 15:27–28 (KJV)
"And Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha smote him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel laid siege to Gibbethon."
"Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead."
1. The meaning of "conspired"
The Hebrew verb translated "conspired" is qāshar (קָשַׁר), Strong's H7194.
Its basic meaning is to bind or tie together.
In the context of political rebellion, it means to join together in a conspiracy against someone in authority.
Baasha did not become king through an ordinary royal succession.
He deliberately plotted against Nadab and killed him.
The biblical text does not identify Baasha's accomplices or explain all his personal motives.
2. Nadab was engaged in warfare
Nadab was besieging Gibbethon, a city then controlled by the Philistines.
Gibbethon had previously been allotted to the tribe of Dan and designated as a Levitical city (Joshua 21:23).
While Israel was engaged in this military operation, Baasha seized the opportunity to overthrow the reigning king.
3. Baasha established a new dynasty
After killing Nadab, Baasha destroyed the remaining household of Jeroboam.
1 Kings 15:29 (KJV)
"And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the LORD, which he spake by his servant Ahijah the Shilonite:"
This fulfilled the prophetic judgment recorded in 1 Kings 14. But here we must carefully distinguish between two matters.
God had announced the destruction of Jeroboam's house. Baasha carried out that destruction.
Nevertheless, Baasha remained accountable for his own wickedness.
The fulfillment of prophecy did not automatically establish Baasha's righteousness.
IV. An Intensive Exposition of 1 Kings 15:32
1 Kings 15:32 (KJV)
"And there was war between Asa and Baasha king of Israel all their days."
Let us examine this verse phrase by phrase.
1. "And there was war"
The Hebrew noun translated "war" is milḥāmāh (מִלְחָמָה), Strong's H4421.
It refers to warfare, battle, or armed conflict.
In this passage, the expression describes an enduring condition of hostility between the two kingdoms.
It does not necessarily mean that the armies fought every day.
Rather, their political relationship was characterized by continuing military opposition.
2. "Between Asa and Baasha"
Two kings are identified.
Asa was king of Judah, the southern kingdom.
Baasha was king of Israel, the northern kingdom.
Both kingdoms descended from the nation brought out of Egypt under Moses.
Both shared the history of the patriarchs Abraham, Isaac, and Jacob.
Yet they were now divided into rival political states.
This is one of the tragic consequences of the division of the monarchy.
The descendants of Jacob were engaged in warfare against one another.
3. "King of Israel"
The title identifies Baasha as ruler of the northern kingdom.
The term "Israel" in this context refers to the northern monarchy rather than the entire covenant nation.
This distinction is important when reading the books of Kings.
Following the division of the kingdom, "Israel" frequently designates the northern kingdom, while "Judah" identifies the southern kingdom.
4. "All their days"
The expression emphasizes the persistent hostility between Asa and Baasha during their overlapping reigns.
It does not imply that both men died at the same time.
Asa continued reigning after Baasha's death.
The phrase summarizes the relationship between their kingdoms throughout the period in which both men were kings.
The deeper historical lesson: The division of Israel was not a temporary disagreement. It developed into prolonged political and military hostility.
V. Why Did Baasha Make War Against Asa?
The biblical narrative gives us a specific example of Baasha's military strategy.
1 Kings 15:17 (KJV)
"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."
1. Baasha fortified Ramah
Ramah was situated north of Jerusalem, near an important route connecting Judah with the northern territories.
By fortifying Ramah, Baasha attempted to restrict movement into and out of Judah.
The Hebrew verb translated "built" is bānāh (בָּנָה), Strong's H1129.
It can refer to building, rebuilding, or establishing a structure.
In this military context, the construction involved strengthening Ramah as a fortified position.
2. Baasha attempted to control access to Judah
The Scripture states his purpose:
"That he might not suffer any to go out or come in to Asa king of Judah."
Baasha wanted to control movement between the kingdoms.
This could restrict trade, travel, political communication, and the movement of people.
The text does not specify every economic or military consequence, so those possibilities should be understood as reasonable historical implications rather than explicit statements of Scripture.
3. The religious dimension of the conflict
There is another important passage to consider.
2 Chronicles 15:9 (KJV)
"And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him."
During Asa's reign, people from northern Israel were joining Judah.
They recognized that the LORD was with Asa.
This provides significant context for understanding Baasha's attempt to restrict movement toward Judah.
It is reasonable to conclude that the movement of northern Israelites toward Asa threatened Baasha's political interests.
However, Scripture does not explicitly state that this was his only motive.
4. A deeper covenantal issue
Jeroboam had established false worship partly because he feared losing political control of Israel.
Baasha continued Jeroboam's religious system and attempted to control movement between the kingdoms.
There is therefore a notable connection between political insecurity and the maintenance of corrupt worship.
Jeroboam feared that worship at Jerusalem would undermine his throne.
Baasha sought to restrict access to Asa's kingdom.
Both rulers attempted to secure political authority while continuing in disobedience to God.
VI. Asa's Response to Baasha's Military Threat
1 Kings 15:18–19 records that Asa took silver and gold from the treasures of the house of the LORD and from the royal palace.
He sent these treasures to Ben-hadad, king of Syria.
Asa requested that Ben-hadad break his alliance with Baasha.
1. Ben-hadad attacked Israel
Ben-hadad accepted Asa's proposal and attacked northern Israelite territories.
The attack forced Baasha to abandon his fortification project at Ramah.
1 Kings 15:21 (KJV)
"And it came to pass, when Baasha heard thereof, that he left off building of Ramah, and dwelt in Tirzah."
Baasha withdrew to Tirzah.
Asa subsequently used the materials from Ramah to fortify Geba and Mizpah.
2. Asa's apparent victory concealed a spiritual failure
Although Asa's political strategy succeeded, the parallel account in 2 Chronicles 16 reveals that God was displeased with his reliance upon Syria.
The prophet Hanani confronted Asa.
2 Chronicles 16:7 (KJV)
"And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand."
Asa had relied upon foreign military assistance rather than upon the LORD.
This is a significant theological contrast.
Baasha was condemned for continuing Jeroboam's idolatry.
Asa, although generally described as a righteous king, was rebuked for failing to trust God in this situation.
The wickedness of Baasha did not excuse the unbelief of Asa.
Each king remained accountable before God.
3. The importance of 2 Chronicles 16:9
"For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars."
The Hebrew word translated "perfect" is shālēm (שָׁלֵם), Strong's H8003.
It conveys the idea of being complete, whole, or undivided.
In this context, it concerns wholehearted devotion and reliance upon the LORD.
The passage does not teach that Asa had to possess sinless perfection.
Rather, it emphasizes the necessity of a heart wholly committed to trusting God.
VII. Baasha's Spiritual Condition: He Walked in the Sins of Jeroboam
1 Kings 15:34 (KJV)
"And he did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin."
This verse gives the divine evaluation of Baasha's reign.
1. "He did evil in the sight of the LORD"
The Hebrew verb translated "did evil" is associated with rāʿaʿ (רָעַע), Strong's H7489.
The expression describes conduct judged to be wicked or evil.
The important phrase is "in the sight of the LORD."
Baasha's kingship was evaluated according to God's moral standard.
His political authority, military accomplishments, and twenty-four-year reign did not establish righteousness before God.
2. "Walked in the way of Jeroboam"
The Hebrew verb hālak (הָלַךְ), Strong's H1980, means to walk or go.
When used figuratively, it frequently describes a person's manner of life or habitual conduct.
Baasha followed the religious pattern established by Jeroboam.
He continued the idolatrous worship associated with the golden calves at Bethel and Dan.
3. "Made Israel to sin"
Baasha's sin extended beyond his personal conduct.
As king, he exercised authority over the nation.
His continuation of Jeroboam's religious system contributed to the ongoing disobedience of Israel.
The LORD therefore held him accountable not only for his own wickedness but also for his influence upon the people.
4. The tragedy of Baasha's reign
Baasha had destroyed the very dynasty that God condemned for idolatry.
Yet he continued the same idolatry.
He removed Jeroboam's descendants but retained Jeroboam's religious policies.
This reveals the difference between outward political change and genuine spiritual repentance.
Baasha changed the dynasty without changing the direction of the kingdom.
VIII. The Prophetic Judgment Against Baasha
The account continues in 1 Kings 16.
1 Kings 16:1–2 (KJV)
"Then the word of the LORD came to Jehu the son of Hanani against Baasha, saying,"
"Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;"
1. The prophet Jehu
Jehu was the son of Hanani.
He was a prophet who delivered God's message against Baasha.
He should not be confused with Jehu, the later king of Israel.
2. "I exalted thee out of the dust"
This expression emphasizes God's sovereignty over Baasha's elevation.
The LORD had permitted Baasha to rise to kingship.
However, Baasha's possession of royal authority did not mean that God approved of his conduct.
God reminded him that his position brought responsibility.
3. "My people Israel"
Notice God's words: "my people Israel."
Although Baasha was king, Israel belonged to the LORD.
The king was not the ultimate owner of the nation.
He was accountable to the God who had established Israel as His covenant people.
This is an important principle of biblical kingship.
Human authority is subordinate to divine authority.
4. The accusation against Baasha
God identified two central offenses.
Baasha walked in the way of Jeroboam.
Baasha caused Israel to sin.
These offenses were the basis of the judgment pronounced upon his house.
IX. God Pronounced the Destruction of Baasha's Dynasty
1 Kings 16:3 (KJV)
"Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jeroboam the son of Nebat."
This judgment closely resembles the prophecy previously delivered against Jeroboam.
1. The meaning of "posterity"
The Hebrew expression concerns those who come after a person, particularly descendants and successors.
In this passage, the judgment is directed against Baasha's royal household and dynasty.
2. "I will make thy house like the house of Jeroboam"
The comparison is deliberate.
Jeroboam's house had been destroyed because of idolatry.
Baasha's house would likewise be destroyed because of idolatry.
The king who eliminated one condemned dynasty had established another dynasty under the same judgment.
3. The severity of the prophecy
1 Kings 16:4 (KJV)
"Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat."
This language describes the disgrace of bodies being left unburied and consumed by scavenging animals.
In the ancient Near Eastern world, honorable burial was an important social and religious concern.
The prophecy therefore communicates humiliation and the complete overthrow of Baasha's royal house.
X. Why Did God Judge Baasha When He Fulfilled the Prophecy Against Jeroboam?
This is one of the deepest theological questions raised by Baasha's reign.
God had announced that Jeroboam's house would be destroyed.
Baasha destroyed Jeroboam's house.
Yet God subsequently condemned Baasha.
How can these events be understood together?
1. God's sovereign purpose
The destruction of Jeroboam's dynasty fulfilled the prophecy delivered through Ahijah.
God's word came to pass.
2. Human responsibility
Baasha remained responsible for his own conduct.
1 Kings 16:7 includes Baasha's destruction of Jeroboam's house in the account of the judgment pronounced against him.
The biblical text does not provide every detail of Baasha's motives, but it does not present his actions as morally beyond judgment.
3. Continuing disobedience
The central accusation against Baasha was that he continued walking in Jeroboam's sins.
He had destroyed a condemned dynasty without rejecting the idolatry that brought about its condemnation.
4. A comparison with Assyria
In Isaiah 10:5–15, God describes Assyria as an instrument of His judgment.
Yet Assyria is also condemned for its arrogance and destructive intentions.
The same distinction applies to Baasha.
God's sovereign purpose may be accomplished through human actions without God approving every motive or action of the human agents involved.
Divine sovereignty does not eliminate human accountability.
XI. Baasha's Death and the Fulfillment of God's Judgment
1 Kings 16:6 (KJV)
"So Baasha slept with his fathers, and was buried in Tirzah: and Elah his son reigned in his stead."
Baasha died after reigning twenty-four years.
He was buried in Tirzah.
His son Elah succeeded him.
The Bible does not describe Baasha himself as having been assassinated.
However, his dynasty soon came to an end.
1. Elah became king
Elah reigned for two years.
2. Zimri conspired against Elah
Zimri, one of Elah's military officers, conspired against him and killed him while Elah was drinking in the house of Arza at Tirzah.
Read 1 Kings 16:9–10.
3. Zimri destroyed Baasha's house
1 Kings 16:12 (KJV)
"Thus did Zimri destroy all the house of Baasha, according to the word of the LORD, which he spake against Baasha by Jehu the prophet,"
The prophecy was fulfilled.
Baasha had destroyed Jeroboam's dynasty.
Zimri destroyed Baasha's dynasty.
The same pattern of political violence and dynastic destruction continued within northern Israel.
XII. A Deeper Theological Examination: Covenant, Kingship, and Judgment
1. Israel's kings were accountable to the covenant
The king of Israel was not free to establish worship according to personal preference.
God had already revealed His commandments concerning worship.
Deuteronomy 12:32 (KJV)
"What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it."
Jeroboam violated this principle by establishing religious practices contrary to God's commandments.
Baasha continued those practices.
Therefore, his failure was fundamentally covenantal.
2. The king was responsible for influencing the nation
The repeated accusation that Jeroboam and Baasha "made Israel to sin" emphasizes the responsibility of leadership.
A king's actions could influence the spiritual direction of the nation.
Baasha was condemned because he perpetuated a system that encouraged covenant disobedience.
3. God's patience did not mean approval
Baasha reigned for twenty-four years.
His lengthy reign did not demonstrate that God approved of his conduct.
The prophetic judgment against his house reveals that political stability and divine approval are not identical.
4. The destruction of a dynasty did not remove the underlying sin
Jeroboam's house was destroyed.
Baasha's house was destroyed.
Yet the northern kingdom continued struggling with idolatry.
The deeper problem was not merely the identity of the ruling family.
It was the nation's persistent rebellion against the LORD.
XIII. Christ-Centered Biblical Theology: The Failure of Human Kingship
Baasha's reign belongs to the larger biblical history of Israel's monarchy.
The repeated failures of Israel's kings reveal the limitations of sinful human rulers.
Jeroboam established false worship.
Nadab continued his father's sins.
Baasha destroyed Jeroboam's house but continued the same idolatry.
Elah inherited Baasha's condemned dynasty.
Zimri seized power through another assassination.
This history points toward the need for a righteous and everlasting King.
Jeremiah 23:5 (KJV)
"Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth."
The promised righteous King is fulfilled in Jesus Christ.
Luke 1:32–33 (KJV)
"He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:"
"And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."
Unlike Baasha, Christ does not establish His kingdom through conspiracy and assassination.
His reign is characterized by righteousness, justice, and everlasting authority.
This is a theological comparison drawn from the broader canon of Scripture, rather than a claim that 1 Kings 15:32 directly predicts Christ.
XIV. Intensive Questions for Biblical Examination
1. What was Baasha's tribal ancestry, and how did he become king over northern Israel?
2. Why did Baasha conspire against Nadab?
3. How did Baasha fulfill the prophecy spoken against Jeroboam's house?
4. What does the Hebrew word milḥāmāh reveal about the conflict between Asa and Baasha?
5. Why did Baasha fortify Ramah?
6. What political and religious concerns may have influenced Baasha's military strategy?
7. Why did Asa seek assistance from Ben-hadad?
8. Why did the prophet Hanani rebuke Asa?
9. What specific sins of Jeroboam did Baasha continue?
10. Why did God send Jehu the prophet to pronounce judgment against Baasha?
11. How does Baasha's history illustrate the relationship between divine sovereignty and human responsibility?
12. Why did Baasha's dynasty suffer the same judgment as Jeroboam's dynasty?
13. What does Baasha's reign reveal about the difference between political change and spiritual repentance?
14. How does the history of Israel's failed kings point toward the righteous kingship of Jesus Christ?
XV. Final Expository Conclusion: A King Who Changed the Dynasty but Not the Sin
King Baasha was a ruler of considerable political determination.
He seized the throne through conspiracy, destroyed Jeroboam's royal house, established his own dynasty, and reigned over northern Israel for twenty-four years.
He also engaged in prolonged hostility against Asa, king of Judah, and attempted to strengthen his political position by fortifying Ramah.
Yet the biblical historian does not present Baasha's political accomplishments as evidence of righteousness.
Instead, Scripture declares that he did evil in the sight of the LORD and continued the sins of Jeroboam.
Baasha's greatest failure was not merely his military hostility toward Judah.
It was his refusal to depart from the religious rebellion that had brought judgment upon the dynasty he destroyed.
He witnessed the destruction of Jeroboam's house and nevertheless continued Jeroboam's sins.
Consequently, God sent Jehu the prophet to announce that Baasha's dynasty would suffer the same fate.
That judgment was fulfilled when Zimri destroyed the house of Baasha during the reign of Elah.
The enduring lesson of Baasha's reign is that the removal of wicked leadership does not automatically produce righteousness when the underlying disobedience remains unchanged.
Political power cannot substitute for covenant faithfulness.
Military success cannot establish spiritual righteousness.
A lengthy reign cannot cancel the commandments of God.
And the fulfillment of God's sovereign purposes through an individual does not exempt that individual from divine judgment.
Baasha destroyed the house of Jeroboam, but he continued walking in the sins of Jeroboam. He changed the royal dynasty without changing the spiritual direction of Israel.
That is the central tragedy of his kingship.
Principal Scriptures: 1 Kings 11:26–39; 12:26–33; 14:7–16; 15:16–34; 16:1–13; 2 Chronicles 15:8–9; 16:1–10; Deuteronomy 10:16; 12:32; Isaiah 10:5–15; Ezekiel 18:20–32; Jeremiah 23:5–6; Luke 1:32–33.
All biblical quotations are from the King James Version (KJV).
