In this year Baasha, king of Israel, began to fortify Ramah, on the frontiers of the two kingdoms of Judah and Israel, that he might prevent the Israelites from resorting to the kingdom of Judah, and the temple of the Lord at Jerusalem. When Asa was informed of this, he sent to Benhadad, king of Damascus, all the gold and silver of his palace, and of the temple, to induce him to break his alliance with Baasha, and to assist him against the king of Israel. Benhadad accepted Asa’s presents, and invaded Baasha’s country, where he took several cities belonging to the tribe of Naphtali. This obliged Baasha to retire from Ramah, that he might defend his dominions nearer home. Asa immediately ordered his people to Ramah, carried off all the materials prepared by Baasha, and employed them in building Geba and Mizpah. This application to Benhadad for assistance was inexcusable. It implied, that Asa distrusted God’s power and goodness, which he had so lately experienced. Therefore the Prophet Hanani was sent to reprove him for his conduct. Asa, however, was so exasperated at his rebukes that he put the Prophet in chains, and at the same time ordered the execution of several persons in Judah. Toward the latter part of his life, he was incommoded with swellings in his feet, which, gradually rising upwards, killed him. The Scripture reproaches him with having had recourse to physicians, rather than to the Lord. He was buried in the sepulchre which he had provided for himself in the city of David; and after his death they placed on the bed great quantities of perfumes and spices, with which his body was burned. His bones and ashes were then collected, and put into his grave.
ASAHEL, the son of Zeruiah, and brother of Joab. He was killed by Abner, in the battle of Gibeon, 2 Sam. ii, 18, 19, while he obstinately persisted in the pursuit of that general. To revenge his death, his brother Joab, some years after, treacherously killed Abner, who had come to wait on David at Hebron, in order to procure him to be acknowledged king by all Israel, 2 Sam. iii, 26, 27. See [Abner].
ASAPH, a celebrated musician in the time of David, was the son of Barachias of the tribe of Levi. Asaph, and also his descendants, presided over the musical band in the service of the temple. Several of the psalms, as the fiftieth, the seventy-third to the eighty-third, have the name of Asaph prefixed; but it is not certain whether the words or the music were composed by him. With regard to some of them, which were written during the Babylonish captivity, they cannot in any respect be ascribed to him. Perhaps they were written or set to music by his descendants, who bore his name, or by some of that class of musicians of which the family of Asaph was the head, 1 Chron. vi, 39; 2 Chron. xxix, 30; xxxv, 15; Neh. xii, 46. The psalms which bear the name of Asaph are doctrinal or preceptive: their style, though less sweet than that of David, is more vehement, and little inferior to the grandeur of Isaiah.
ASCENSION OF CHRIST, his visible elevation to heaven. Our Saviour, having repeatedly conversed with his Apostles after his resurrection, and afforded them many infallible proofs of its reality, led them from Jerusalem to Bethany, and was raised up to heaven in their sight; there to continue till he shall descend at the last day to judge the quick and the dead. The evidences of this fact were numerous. The disciples saw him ascend, Acts i, 9, 10. Two angels testified that he did ascend, Acts i, 11. Stephen, Paul, and John saw him in his ascended state, Acts vii, 55, 56; ix; Rev. i. The ascension was demonstrated by the descent of the Holy Ghost, John xvi, 7, 14; Acts ii, 33; and the terrible overthrow and dispersion of the Jewish nation is still a standing proof of it, John viii, 21; Matt. xxvi, 64. The time of Christ’s ascension was forty days after his resurrection. He continued so many days upon earth that he might give repeated proofs of his resurrection, Acts i, 3; instruct his Apostles in every thing of importance respecting their office and ministry, Acts i, 3; and might open to them the Scriptures concerning himself, and renew their commission to preach the Gospel, Acts i, 5, 6; Mark xvi, 15. As to the manner of his ascension, it was from mount Olivet to heaven, not in appearance only, but in reality, and that visibly and locally. It was a real motion of his human nature; sudden, swift, glorious, and in a triumphant manner. He was parted from his disciples while he was solemnly blessing them; and multitudes of angels attended him with shouts of praise, Psalm lxviii, 17; xlvii, 5, 6.
The effects or ends of his ascension were, 1. To fulfil the types and prophecies concerning it; 2. To “appear” as a priest “in the presence of God for us;” 3. To take upon him more openly the exercise of his kingly office; 4. To receive gifts for men, both ordinary and extraordinary, Psalm lxviii, 18; 5. To open the way to heaven for his people, Heb. x, 19, 20; 6. To assure the saints of their ascension to heaven after their resurrection from the dead, John xiv, 1, 2.
ASHDOD, Azoth, according to the Vulgate, or Azotus, according to the Greek, a city which was assigned by Joshua to the tribe of Judah, but was possessed a long time by the Philistines, and rendered famous for the temple of their god Dagon, Joshua xv, 47. It lies upon the Mediterranean Sea, about nine or ten miles north of Gaza; and in the times when Christianity flourished in these parts was made an episcopal see, and continued a fair village till the days of St. Jerom. Here the ark of Jehovah triumphed over the Philistine idol Dagon, 1 Sam. v, 2.
ASHER, tribe of. The province allotted to this tribe was a maritime one, stretching along the coast from Sidon on the north to Mount Carmel on the south; including the cities Abdon, Achshaph, Accho, Achzib, Sarepta, Sidon, and Tyre. But of the northern half of this territory, that is, from Tyre northward, this tribe never became possessed, not having expelled the Phœnician inhabitants, who are supposed not to have been pure Canaanites, but a mixture of this people with a Cuthite colony from Egypt. Asher was the most northerly of the tribes; and had that of Naphtali on the west, and Zebulun on the south.
ASHES. Several religious ceremonies, and some symbolical ones, anciently depended upon the use of ashes. To repent in sackcloth and ashes, or, as an external sign of self-affliction for sin, or of suffering under some misfortune, to sit in ashes, are expressions common in Scripture. “I am but dust and ashes,” exclaims Abraham before the Lord, Gen. xviii, 27; indicating a deep sense of his own meanness in comparison with God. God threatens to shower down dust and ashes on the lands instead of rain, Deut. xxviii, 24; thereby to make them barren instead of blessing them, to dry them up instead of watering them. Tamar, after the injury she had received from Amnon, covered her head with ashes, 2 Sam. xiii, 19. The Psalmist, in great sorrow, says poetically, he had “eaten ashes as it were bread,” Psalm cii, 9; that is, he sat on ashes, he threw ashes on his head; and his food, his bread, was sprinkled with the ashes wherewith he was himself covered. So Jeremiah introduces Jerusalem saying, “The Lord hath covered me with ashes,” Lamentations iii, 16. Sitting on ashes, or lying down among ashes, was a token of extreme grief. We find it adopted by Job, ii, 8; by many Jews when in great fear, Esther iv, 3; and by the king of Nineveh, Jonah iii, 6. He arose from his throne, laid aside his robe, covered himself with sackcloth, and sat in ashes. This token of affliction is illustrated by Homer’s description of old Laertes grieving for the absence of his son, “Sleeping in the apartment where the slaves slept, in the ashes, near the fire.” Compare Jer. vi, 26, “Daughter of my people, wallow thyself in ashes.” There was a sort of ley and lustral water, made with the ashes of the heifer sacrificed on the great day of expiation; these ashes were distributed to the people, and used in purifications, by sprinkling, to such as had touched a dead body, or had been present at funerals, Num. xix, 17.
ASHKENAZ, one of the sons of Gomer, and grandson of Japheth, who gave his name to the country first peopled by him in the north and north-western part of Asia Minor, answering to Bithynia; where were traces long after of his name, particularly in that of Ascanius, applied to a bay and city, as well as to some islands lying along the coast. It was also from this country, most probably, that the king Ascanius, mentioned by Homer, came to the aid of Priamus at the siege of Troy. From the same source, likewise, the Pontus Euxinus, or Black Sea, derived its name. It may farther be remarked on the identity of these countries, that the Prophet Jeremiah, predicting the capture of Babylon, and calling by name the countries which were to rise against it, exclaims, “Call together against her the kingdoms of Ararat, (or Armenia,) Minni, and Ashkenaz:” which was literally fulfilled; as Xenophen informs us that Cyrus, after taking Sardis, became master of Phrygia on the Hellespont, and took along with him many soldiers of that country.
ASHTAROTH, or Astarte, a goddess of the Zidonians. The word Ashtaroth properly signifies flocks of sheep, or goats; and sometimes the grove, or woods, because she was goddess of woods, and groves were her temples. In groves consecrated to her, such lasciviousness was committed as rendered her worship infamous. She was also called the queen of heaven; and sometimes her worship is said to be that of “the host of heaven.” She was certainly represented in the same manner as Isis, with cows’ horns on her head, to denote the increase and decrease of the moon. Cicero calls her the fourth Venus of the Syrians. She is almost always joined with Baal, and is called a god, the Scriptures having no particular word to express a goddess. It is believed that the moon was adored in this idol. Her temples generally accompanied those of the sun; and while bloody sacrifices or human victims were offered to Baal, bread, liquors, and perfumes were presented to Astarte. For her, tables were prepared upon the flat terrace roofs of houses, near gates, in porches, and at crossways, on the first day of every month; and this was called by the Greeks, Hecate’s supper.