Text -- 1 Kings 16:1 (NET)

16:1 Jehu son of Hanani received from the Lord this message predicting Baasha’s downfall:

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 16:1

He was sent to Asa, king of Judah. But the son, who was young and more active, was sent on this longer and more dangerous expedition to Baasha, king of Israel.

JFB: 1Ki 16:1

This is the only incident recorded in the life of this prophet. His father was also a prophet (2Ch 16:7).

Clarke: 1Ki 16:1

Then the word of the Lord came to Jehu - Of this prophet we know nothing but from this circumstance. It appears from 2Ch 16:7-10, that his father Hanani was also a prophet, and suffered imprisonment in consequence of the faithful discharge of his ministry to Asa.

Defender: 1Ki 16:1

Hanani, the father of Jehu, had been a prophet who once rebuked king Asa of Judah and suffered imprisonment because of it (2Ch 16:7-10). Jehu, his son, was better received by Asa's son, Jehoshaphat (2Ch 19:1-4)."

TSK: 1Ki 16:1

am 3073, bc 931

Jehu : 1Ki 16:7; 2Ch 19:2, 2Ch 20:34

Hanani : 1Ki 15:33; 2Ch 16:7-10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 16:1

Hanani, the father of Jehu, was seer to Asa in the kingdom of Judah 2Ch 16:7-10. His son Jehu, who here discharges the same office in the kingdom of Israel, appears at a later date as an inhabitant of Jerusalem where he prophesied under Jehoshaphat, whom he rebuked on one occasion. He must have lived to a great age, for he outlived Jehoshaphat, and wrote his life (marginal references).

Haydock: 1Ki 16:1

Jehu was different from one of the same name and parentage, who came to Josaphat; (2 Paralipomenon xix. 2.; Du Hamel; Tirinus) though, if Baasa did not put him to death, as there is some reason to doubt, he might be the same, ver. 7. (Calmet) ---

Hanani had been sent to Asa, 2 Paralipomenon xvi. 7. (Abulensis, q. 3.)

Gill: 1Ki 16:1

Then the word of the Lord came to Jehu the son of Hanani,.... The seer that reproved Asa, 2Ch 16:7, so that this man was the son of a prophet then living, and was a young man; for we hear of him several years after reproving Jehoshaphat, 2Ch 19:2, and as a writer of history, 2Ch 20:34, the prophecy that came to him from the Lord was

against Baasha; king of Israel:

saying; as follows.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 16:1

¹ tn Heb “and the word of the Lord came to Jehu son of Hanani concerning [or “against”] Baasha, saying.”

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 16:1-34

1 Jehu's prophecy against Baasha.

5 Elah succeeds him.

8 Zimri, conspiring against Elah, succeeds him.

11 Zimri executes Jehu's prophecy.

15 Omri, made king by the soldiers, forces Zimri desperately to burn himself.

21 The kingdom being divided, Omri prevails against Tibni.

23 Omri builds Samaria.

25 His wicked reign.

27 Ahab succeeds him.

29 Ahab's most wicked reign.

34 Joshua's curse upon Hiel the builder of Jericho.

MHCC: 1Ki 16:1-14

This chapter relates wholly to the kingdom of Israel, and the revolutions of that kingdom. God calls Israel his people still, though wretchedly corrupted. Jehu foretells the same destruction to come upon Baasha's family, which that king had been employed to bring upon the family of Jeroboam. Those who resemble others in their sins, may expect to resemble them in the plagues they suffer, especially those who seem zealous against such sins in others as they allow in themselves. Baasha himself dies in peace, and is buried with honour. Herein plainly appears that there are punishments after death, which are most to be dreaded. Let Elah be a warning to drunkards, who know not but death may surprise them. Death easily comes upon men when they are drunk. Besides the diseases which men bring themselves into by drinking, when in that state, men are easily overcome by an enemy, and liable to bad accidents. Death comes terribly upon men in such a state, finding them in the act of sin, and unfitted for any act of devotion; that day comes upon them unawares. The word of God was fulfilled, and the sins of Baasha and Elah were reckoned for, with which they provoked God. Their idols are called their vanities, for idols cannot profit nor help; miserable are those whose gods are vanities.

Matthew Henry: 1Ki 16:1-14

Here is, I. The ruin of the family of Baasha foretold. He was a man likely enough to have raised and established his family - active, politic, and daring; but he was an idolater, and this brought destruction upon his family.

1. God sent him warning of it before. (1.) That, if he were thereby wrought upon to repent and reform, the ruin might be prevented; for God threatens, that he may not strike, as one that desires not the death of sinners. (2.) That, if not, it might appear that the destruction when it did come, whoever might be instruments of it, was the act of God's justice and the punishment of sin.

2. The warning was sent by Jehu the son of Hanani. The father was a seer, or prophet, at the same time (2Ch 16:7), and was sent to Asa king of Judah; but the son, who was young and more active, was sent on this longer and more dangerous expedition to Baasha king of Israel. Juniores ad labores - Toil and adventure are for the young. This Jehu was a prophet and the son of a prophet. Prophecy, thus happily entailed, was worthy of so much the more honour. This Jehu continued long in his usefulness, for we find him reproving Jehoshaphat (2Ch 19:2) above forty years after, and writing the annals of that prince, 2Ch 20:34. The message which this prophet brought to Baasha is much the same with that which Ahijah sent to Jeroboam by his wife.

(1.) He reminds Baasha of the great things God had done for him (1Ki 16:2): I exalted thee out of the dust to the throne of glory, a great instance of the divine sovereignty and power, 1Sa 2:8. Baasha seemed to have raised himself by his own treachery and cruelty, yet there was a hand of Providence in it, to bring about God's counsel, concerning Jeroboam's house; and God's owning his advancement as his act and deed does by no means amount to the patronising of his ambition and treachery. It is God that puts power into bad men's hands, which he makes to serve his good purposes, notwithstanding the bad use they make of it. I made thee prince over my people. God calls Israel his people still, though wretchedly corrupted, because they retained the covenant of circumcision, and there were many good people among them; it was not till long after that they were called Loammi, not a people, Hos 1:9.

(2.) He charges him with high crimes and misdemeanours, [1.] That he had caused Israel to sin, had seduced God's subjects from their allegiance and brought them to pay to dunghill-deities the homage due to him only, and herein he had walked in the way of Jeroboam (1Ki 16:2), and been like his house, 1Ki 16:7. [2.] That he had himself provoked God to anger with the work of his hands, that is, by worshipping images, the work of men's hands; though perhaps others made them, yet he served them and thereby avowed the making of them, and they are therefore called the work of his hands. [3.] That he had destroyed the house of Jeroboam (1Ki 16:7), because he killed him, namely, Jeroboam's son and all his: if he had done that with an eye to God, to his will and glory, and from a holy indignation against the sins of Jeroboam and his house, he would have been accepted and applauded as a minister of God's justice; but, as he did it, he was only the tool of God's justice, but a servant to his own lusts, and is justly punished for the malice and ambition which actuated and governed him in all he did. Note, Those who are in any way employed in denouncing or executing the justice of God (magistrates or ministers) are concerned to do it from a good principle and in a holy manner, lest it turn into sin to them and they make themselves obnoxious by it.

(3.) He foretels the same destruction to come upon his family which he himself had been employed to bring upon the family of Jeroboam, 1Ki 16:3, 1Ki 16:4. Note, Those who resemble others in their sins may expect to resemble them in their plagues, especially those who seem zealous against such sins in others as they allow themselves in; the house of Jehu was reckoned with for the blood of the house of Ahab, Hos 1:4.

II. A reprieve granted for some time, so long that Baasha himself dies in peace, and is buried with honour in his own royal city (1Ki 16:6), so far is he from being a prey either to the dogs or to the fowls, which yet was threatened to his house, 1Ki 16:4. He lives not either to see or feel the punishment threatened, yet he was himself the greatest delinquent. Certainly there must be a future state, in which impenitent sinners will suffer in their own persons, and not escape, as often they do in this world. Baasha died under no visible stroke of divine vengeance for aught that appears, but God laid up his iniquity for his children, as Job speaks, Job 21:19. Thus he often visits sin. Observe, Baasha is punished by the destruction of his children after his death, and his children are punished by the abuse of their bodies after their death; that is the only thing which the threatening specifies (1Ki 16:4), that the dogs and the fowls of the air should eat them, as if herein were designed a tacit intimation that there are punishments after death, when death has done its worst, which will be the sorest punishments and are most to be dreaded; these judgments on the body and posterity signified judgments on the soul when separated from the body, by him who, after he has killed, has power to cast into hell.

III. Execution done at last. Baasha's son Elah, like Jeroboam's son Nadab, reigned two years, and then was slain by Zimri, one of his own soldiers, as Nadab was by Baasha; so like was his house made to that of Jeroboam, as was threatened, 1Ki 16:3. Because his idolatry was like his, and one of the sins for which God contended with him being the destruction of Jeroboam's family, the more the destruction of his own resembled that, the nearer did the punishment resemble the sin, as face answers to face in a glass.

1. As then, so now, the king himself was first slain, but Elah fell more ingloriously than Nadab. Nadab was slain in the field of action and honour, he and his army then besieging Gibbethon (1Ki 15:27); but the siege being then raised upon that disaster, and the city remaining still in the Philistines' hands, the army of Israel was now renewing the attempt (1Ki 16:15) and Elah should have been with them to command in chief, but he loved his own ease and safety better than his honour or duty, or the public good, and therefore staid behind to take his pleasure; and, when he was drinking himself drunk in his servant's house, Zimri killed him, 1Ki 16:9, 1Ki 16:10. Let it be a warning to drunkards, especially to those who designedly drink themselves drunk, that they know not but death may surprise them in that condition. (1.) Death comes easily upon men when they are drunk. Besides the chronic diseases which men frequently bring themselves into by hard drinking, and which cut them off in the midst of their days, men in that condition are more easily overcome by an enemy, as Amnon by Absalom, and are liable to more bad accidents, being unable to help themselves, (2.) Death comes terribly upon men in that condition. Finding them in the act of sin, and incapacitated for any act of devotion, that day comes upon them unawares (Luk 21:34), like a thief.

2. As then, so now, the whole family was cut off, and rooted out. The traitor was the successor, to whom the unthinking people tamely submitted, as if it were all one to them what kind they had, so that they had one. The first thing Zimri did was to slay all the house of Baasha; thus he held by cruelty what he got by treason. His cruelty seems to have extended further than Baasha's did against the house of Jeroboam, for he left to Elah none of his kinsfolks or friends (1Ki 16:11), none of his avengers (so the word is), none that were likely to avenge his death; yet divine justice soon avenged it so remarkably that it was used as a proverb long after, Had Zimri peace who slew his master? 2Ki 9:31. In this, (1.) The word of God was fulfilled, 1Ki 16:12. (2.) The sins of Baasha and Elah were reckoned for, with which they provoked God by their vanities, 1Ki 16:13. Their idols are called their vanities, for they cannot profit nor help. Miserable are those whose deities are vanities.

Keil-Delitzsch: 1Ki 16:1-7

1Ki 16:7 adds a supplementary remark concerning the words of Jehu (1Ki 16:2.), not to preclude an excuse that might be made, in which case וגם would have to be taken in the sense of nevertheless, or notwithstanding (Ewald, § 354, a .), but to guard against a misinterpretation by adding a new feature, or rather to preclude an erroneous inference that might be drawn from the words, "I (Jehovah) have made thee prince"(1Ki 16:2), as through Baasha had exterminated Nadab and his house by divine command (Thenius). וגם simply means "and also," and is not to be connected specially with יהוּא בּיד , but to be taken as belonging to the whole sentence: "also the word of Jehovah had come to Baasha through Jehu, ... not only because of the evil, etc., but also ( ועל ... ועל ) because he had slain him (Jeroboam)."With regard to this last reason, we must call to mind the remark made at 1Ki 11:39, viz., that the prediction of the prophet to Baasha gave him no right to put himself forward arbitrarily as the fulfiller of the prophecy. The very fact that Baasha continued Jeroboam's sin and caused the illegal worship to be perpetuated, showed clearly enough that in exterminating the family of Jeroboam he did not act under divine direction, but simply pursued his own selfish ends.

Constable: 1Ki 15:33--16:8

7. Baasha's evil reign in Israel 15:33-16:7

Baasha's 24-year reign (909-886 B.C.), the third longest of any king of the Northern Kingdom, fell within that of Asa's rule over Judah (911-870 B.C.).

Baasha had an outstanding opportunity to lead Israel back to true covenantal worship after he had killed Nadab and terminated Jeroboam's dynasty. However, he chose not to do so. He evidently regarded his elevation from a lowly origin (v. 2) to Israel's throne as an opportunity to fulfill personal ambition rather than to glorify Yahweh. For his failure God announced that He would cut off his line as He had Jeroboam's (vv. 3-4; cf. 14:11).

God ended Baasha's reign for two primary reasons: his continuation of Jeroboam's cult, and the motive and manner with which he assassinated Nadab (v. 7).

"Besides providing information on Baasha's death, these verses [16:5-7] reemphasize the author's theological approach to history. Three issues deserve mention. First, God's word dictates history, a fact Jehu's prophetic rebuke and prediction divulges. Second, Jeroboam and Baasha are judged unfavorably because they use their God-given political authority to preserve their own position rather than to glorify God among the people. Third, the text stresses cause and effect, not fatalistic determinism. God gives both Jeroboam and Baasha the opportunity to follow the covenant. Baasha eliminates Jeroboam's family, as God said would happen, yet becomes like Jeroboam, which makes him a murderer, not a reformer."¹⁶³

Guzik: 1Ki 16:1-34

1 Kings 16 - Five Successive Kings of Israel

A. Two short dynasties over Israel: Baasha and Zimri.

1. (1-4) Baasha's rebuke and prophecy of judgment.

Then the word of the LORD came to Jehu the son of Hanani, against Baasha, saying: "Inasmuch as I lifted you out of the dust and made you ruler over My people Israel, and you have walked in the way of Jeroboam, and have made My people Israel sin, to provoke Me to anger with their sins, surely I will take away the posterity of Baasha and the posterity of his house, and I will make your house like the house of Jeroboam the son of Nebat. The dogs shall eat whoever belongs to Baasha and dies in the city, and the birds of the air shall eat whoever dies in the fields."

a. I lifted you out of the dust and made you ruler over My people Israel: 1 Kings 15:27 tells us that Baasha was head of a conspiracy to kill Nadab, the son of Jeroboam. It tells us nothing of God's hand with Baasha, but here we learn that behind-the-scenes God moved even through the conspiracy of Baasha against Nadab.

b. You have walked in the way of Jeroboam . . . I will make your house like the house of Jeroboam: Because Baasha was a wicked king after the pattern of Jeroboam he will face the same judgment as Jeroboam and his house. This had special relevance to Baasha because he was the instrument of judgment God used to bring justice to the house of Jeroboam.

c. You have walked in the way of Jeroboam . . . I will make your house like the house of Jeroboam: Baasha was not a blood descendant of Jeroboam, but he was a spiritual descendent of this great idolater of the northern kingdom. Because he walked in the way of Jeroboam the house of Baasha would face the same judgment as the house of Jeroboam.

d. The dogs shall eat whoever belongs to Baasha and dies in the city: This same judgment was promised and fulfilled against the house of Jeroboam (1 Kings 14:11). It was considered a special disgrace to have your dead corpse desecrated and kept from proper burial.

2. (5-7) The death of Baasha.

Now the rest of the acts of Baasha, what he did, and his might, are they not written in the book of the chronicles of the kings of Israel? So Baasha rested with his fathers and was buried in Tirzah. Then Elah his son reigned in his place. And also the word of the LORD came by the prophet Jehu the son of Hanani against Baasha and his house, because of all the evil that he did in the sight of the LORD in provoking Him to anger with the work of his hands, in being like the house of Jeroboam, and because he killed them.

a. The word of the LORD came by the prophet Jehu: Apparently Jehu had a long career as a prophet. 2 Chronicles 19:2 mentions another work of Jehu the son of Hanani. Some 50 years after this word to Baasha, he spoke to Jehoshaphat the King of Judah.

i. Jehu the Prophet also wrote specific books of history regarding kings of Israel (2 Chronicles 20:34). His father Hanani is also mentioned in 2 Chronicles 16:7-10, where it describes how he suffered imprisonment because he was a faithful prophet in speaking to King Asa.

b. Because of all the evil that he did in the sight of the LORD in provoking Him to anger: The Bible tells us that by nature, God is merciful and gracious, slow to anger, and abounding in mercy (Psalm 103:8). Because He is slow to anger, it took a lot of wickedness on the part of Baasha to succeed in provoking Him to anger.

c. In being like the house of Jeroboam, and because He killed them: In 1 Kings 16:2 God said that He lifted Baasha out of the dust and set him as ruler over Israel. In doing this God used Baasha to bring judgment upon the house of Jeroboam; yet God did not cause Baasha to do this, so He rightly judged Baasha even though God used the wickedness of Baasha in bringing judgment upon Jeroboam.

i. God did not need to coerce a reluctant Baasha to conspire against and assassinate Nadab the son of Jeroboam. That wicked desire was already in the heart of Baasha. In using Baasha to bring judgment on the house of Jeroboam, God only needed to let Baasha do what he wanted to do. Therefore it was proper of God to judge Baasha for something that ultimately furthered God's eternal plan.

ii. "God is ever represented in Scripture as doing those things which, in the course of his providence, he permits to be done." (Clarke)

3. (8-14) The two year reign of Elah.

In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha became king over Israel, and reigned two years in Tirzah. Now his servant Zimri, commander of half his chariots, conspired against him as he was in Tirzah drinking himself drunk in the house of Arza, steward of his house in Tirzah. And Zimri went in and struck him and killed him in the twenty-seventh year of Asa king of Judah, and reigned in his place. Then it came to pass, when he began to reign, as soon as he was seated on his throne, that he killed all the household of Baasha; he did not leave him one male, neither of his relatives nor of his friends. Thus Zimri destroyed all the household of Baasha, according to the word of the LORD, which He spoke against Baasha by Jehu the prophet, for all the sins of Baasha and the sins of Elah his son, by which they had sinned and by which they had made Israel sin, in provoking the LORD God of Israel to anger with their idols. Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

a. Elah the son of Baasha became king over Israel, and reigned two years in Tirzah: The hope of every king is to pass the throne on to his son and to further a lasting dynasty. Because Baasha was a wicked king, God did not bless his dynasty and his son only reigned two years.

b. And Zimri went in and struck him and killed him in the twenty-seventh year of Asa king of Judah, and reigned in his place: Even as Baasha gained the throne through assassination, so the son of Baasha was assassinated by Zimri, an officer in the army of Israel.

c. Then it came to pass, when he began to reign, as soon as he was seated on his throne, that he killed all the household of Baasha: This was common practice in the ancient world, and was exactly what Baasha did to the house of Jeroboam (1 Kings 15:29). David's treatment of the house of Saul was a glorious exception to this common practice.

i. This massacre was an exact fulfillment of the word of the LORD through the Prophet Jehi, the son of Hanani (1 Kings 16:2-4).

4. (15-20) The seven-day reign of Zimri.

In the twenty-seventh year of Asa king of Judah, Zimri had reigned in Tirzah seven days. And the people were encamped against Gibbethon, which belonged to the Philistines. Now the people who were encamped heard it said, "Zimri has conspired and also has killed the king." So all Israel made Omri, the commander of the army, king over Israel that day in the camp. Then Omri and all Israel with him went up from Gibbethon, and they besieged Tirzah. And it happened, when Zimri saw that the city was taken, that he went into the citadel of the king's house and burned the king's house down upon himself with fire, and died, because of the sins which he had committed in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he had committed to make Israel sin. Now the rest of the acts of Zimri, and the treason he committed, are they not written in the book of the chronicles of the kings of Israel?

a. Zimri had reigned in Tirzah seven days: The man who assassinated Elah, the son of Baasha, did not enjoy a blessed reign. His end came soon.

b. So all Israel made Omri, the commander of the army, king over Israel that day: This shows that the democratic influence in Israel was greater than many think. The people - especially it would seem the army - simply did not want Zimri to reign as king over them. They therefore rejected his authority and appointed Omri, the commander of the army, king over Israel.

c. When Zimri saw that the city was taken, that he went into the citadel of the king's house and burned the king's house down upon himself with fire, and died, because of the sins which he had committed: Zimri is one of the few suicides in the Bible, along with Samson (Judges 9:54), Saul (1 Samuel 31:4) and Ahithophel (2 Samuel 17:23).

i. The Bible never approves of suicide. It is sin; it is the sin of self-murder. Yet, we are wrong if we regard it as the unforgivable sin, and anyone who does commit suicide has given in to the lies and deceptions of Satan, whose purpose is to kill and destroy (John 10:10).

ii. "Suicide is always the ultimate action of cowardice. In the case of Saul, and in many similar cases, it is perfectly natural; but let it never be glorified as heroic. It is the last resort of the man who dare not stand up to life." (Morgan <ExpandedMorgan.htm>)

d. In walking in the way of Jeroboam: Zimri only reigned seven days, but in those days he walked in the way of Jeroboam. God allowed many of the wicked kings of Israel to reign much longer than this, but He was under no obligation to do so. God is within His rights to bring judgment sooner rather than later.

B. The fourth dynasty of the northern kingdom of Israel: The House of Omri.

1. (21-28) The 12-year reign of Omri, King of Israel.

Then the people of Israel were divided into two parts: half of the people followed Tibni the son of Ginath, to make him king, and half followed Omri. But the people who followed Omri prevailed over the people who followed Tibni the son of Ginath. So Tibni died and Omri reigned. In the thirty-first year of Asa king of Judah, Omri became king over Israel, and reigned twelve years. Six years he reigned in Tirzah. And he bought the hill of Samaria from Shemer for two talents of silver; then he built on the hill, and called the name of the city which he built, Samaria, after the name of Shemer, owner of the hill. Omri did evil in the eyes of the LORD, and did worse than all who were before him. For he walked in all the ways of Jeroboam the son of Nebat, and in his sin by which he had made Israel sin, provoking the LORD God of Israel to anger with their idols. Now the rest of the acts of Omri which he did, and the might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri rested with his fathers and was buried in Samaria. Then Ahab his son reigned in his place.

a. The people of Israel were divided into two parts . . . So Tibni died and Omri reigned: Omri defeated the forces loyal to Tibni, so Tibni died - presumably, killed by Omri after the defeat of his forces.

i. "The people of Israel fell into a civil war; yet neither this nor any other of God's dreadful judgments could win them to repentance; which is an evidence of their prodigious impiety and incorrigibleness, and how ripe they were for ruin." (Poole)

ii. "The division of the kingdom between Tibni and Omri began in the twenty-seventh year of Asa; this division lasted five years, during which Omri, had but a share of the kingdom. Tibni dying, Omri came into the possession of the whole kingdom, which he held seven years; this was in the thirty-first year of Asa." (Clarke)

b. He built on the hill, and called the name of the city which he built, Samaria: This became the capital city of the Northern Kingdom of Israel. Omri built a capital that was politically neutral (being a new city with no previous tribal associations) and in a strong defensive position (on top of a hill).

i. "Excavations at Samaria . . . show that Omri was the first builder on the one-hundred-metre-high hill. This site was a good choice, for it was to withstand several sieges." (Wiseman)

c. He walked in all the ways of Jeroboam the son of Nebat: This makes Omri the sixth king of Israel since the division of the once-unified kingdom. Jeroboam was the first king, and each of the five kings after him followed in the evil ways of Jeroboam.

i. In the records of secular history, Omri is one of the more successful and famous kings of ancient Israel. "Omri's fame as a monarch, while downplayed by the author of Kings, was widely recognized in other places. The Moabite stone, discovered in 1868, refers to him as the conqueror of Moab. Assyrian inscriptions make mention of him as a great warrior. For years the Assyrians referred to Israel as 'the house of Omri.' " (Dilday)

2. (29-34) Ahab begins his 22 year reign.

In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri became king over Israel; and Ahab the son of Omri reigned over Israel in Samaria twenty-two years. Now Ahab the son of Omri did evil in the sight of the LORD, more than all who were before him. And it came to pass, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat, that he took as wife Jezebel the daughter of Ethbaal, king of the Sidonians; and he went and served Baal and worshiped him. Then he set up an altar for Baal in the temple of Baal, which he had built in Samaria. And Ahab made a wooden image. Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel who were before him. In his days Hiel of Bethel built Jericho. He laid its foundation with Abiram his firstborn, and with his youngest son Segub he set up its gates, according to the word of the LORD, which He had spoken through Joshua the son of Nun.

a. In the thirty-eighth year of Asa king of Judah: Asa reigned for 41 years in total (1 Kings 15:10). During his 41 years there were seven different kings of Israel.

b. Ahab the son of Omri did evil in the sight of the LORD, more than all who were before him: Each of the previous kings of Israel walked in the wicked pattern of Jeroboam. Ahab distinguished himself in being worse than Jeroboam.

i. His father Omri was a political and economic success for Israel but a spiritual failure. Ahab picked up where his father left off. "Reinforcing the father-son relationship is the name Ahab, which can be translated 'brother of the father' or 'resembling the father.' " (Dilday) It can be said of some sons, "He has his father's eyes." It could be said of Ahab, "He has his father's lies."

ii. Jeroboam intended to serve the LORD through idolatrous images (such as the golden calf) and in disobedient ways (altars and high places other than Jerusalem). Ahab introduced the worship of completely new, pagan gods. In his disobedience Jeroboam said, "I will worship the LORD, but do it my way." Ahab said, "I want to forget about the LORD completely and worship Baal."

iii. In his later years, Solomon tragically worshipped pagan gods. Yet Omri and Ahab were far worse in that they commanded the worship of idols. "He made statutes in favour of idolatry, and obliged the people by law to commit it. See Micah 6:16, where this seems to be intended: For the statutes of Omri are kept, and all the works of the house of Ahab." (Clarke)

c. He took as wife Jezebel the daughter of Ethbaal, king of the Sidonians; and he went and served Baal and worshiped him: Even as the foreign wives of Solomon led to his spiritual downfall, so Ahab's foreign wife Jezebel led him and the nation into deep idolatry.

i. Ethbaal means, "with Baal." "Jezebel's name may come from a cultic cry used in the worship of Baal meaning 'Where is Baal?' Translated into Hebrew the name was also a verbal pun that the Israelites must have relished. Zebel in Hebrew means dung!" (Dilday)

ii. Jezebel was "A woman infamous for her idolatry, and cruelty, and sorcery, and filthiness." (Poole)

iii. "So well known was the hostility of Jezebel to all good, that his marrying her was esteemed the highest pitch of vice, and an act the most provoking to God, and destructive to the prosperity of the kingdom." (Clarke)

iv. "Had a secular historian been recording these events, the marriage of Ahab and Jezebel would likely have been applauded as a prudent political move. Both Phoenicia and Israel were being threatened by Syria, and the marriage gave Ahab a powerful military ally at a crucial time." (Dilday)

d. In his days Hiel of Bethel built Jericho: It seems that Ahab wanted to challenge the prophecy of Joshua after the destruction of the city. Then Joshua charged them at that time, saying, "Cursed be the man before the LORD who rises up and builds this city Jericho; he shall lay its foundation with his firstborn, and with his youngest he shall set up its gates." (Joshua 6:26) If Ahab did think that he could rebuild Jericho without being affected by this curse, he was wrong: He laid its foundation with Abiram his firstborn, and with his youngest son Segub he set up its gates, according to the word of the LORD, which He had spoken through Joshua the son of Nun.

i. We don't know how the sons of Hiel died; they may have died as a curse or they may have been sacrificed by Hiel. "Archaeological excavations have uncovered evidence of a practice in ancient biblical times called 'foundation sacrifices' in which children were buried, maybe alive, in the foundations of buildings." (Dilday)

ii. This was a merciful warning to Ahab that he ignored. God told him, "You cannot go against my word without paying the price. Hiel of Bethel, the man you directed to rebuild Jericho, has found this to be true. Take this warning seriously." Yet Ahab did not take this warning seriously.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 16 (Chapter Introduction)

Overview

1Ki 16:1, Jehu’s prophecy against Baasha; 1Ki 16:5, Elah succeeds him; 1Ki 16:8, Zimri, conspiring against Elah, succeeds him; 1Ki 16:11, Zimri executes Jehu’s prophecy; 1Ki 16:15, Omri, made king by the soldiers, forces Zimri desperately to burn himself; 1Ki 16:21, The kingdom being divided, Omri prevails against Tibni; 1Ki 16:23, Omri builds Samaria; 1Ki 16:25, His wicked reign; 1Ki 16:27, Ahab succeeds him; 1Ki 16:29, Ahab’s most wicked reign; 1Ki 16:34, Joshua’s curse upon Hiel the builder of Jericho.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 16 (Chapter Introduction)

KINGS CHAPTER 16

Jehu prophesieth against Baasha, 1Ki 16:1-7 , Elah succeedeth him: him Zimri slayeth and succeedeth: he, besieged by Omri, burneth himself, 1Ki 16:8-20 . Omri prevaileth against Tibni, and is king; buildeth Samaria; followeth the sins of Jeroboam, and dieth, 1Ki 16:21-28 . Ahab his son succeedeth him: he is more wicked than his predecessors, 1Ki 16:29-33 . Hiel buildeth Jericho; and Joshua’ s curse is fulfilled in him, 1Ki 16:34 .

Jehu, a prophet, of whom see more 2Ch 19:2 20:34 . Hanani also was a prophet, 2Ch 16:7 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 16 (Chapter Introduction)

(1Ki 16:1-14) The reigns of Baasha and Elah in Israel.

(1Ki 16:15-28) Reigns of Zimri and Omri in Israel.

(1Ki 16:29-34) Ahab's wickedness, Hiel rebuilds Jericho.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 16 (Chapter Introduction)

This chapter relates wholly to the kingdom of Israel, and the revolutions of that kingdom - many in a little time. The utter ruin of Jeroboam's family, after it had been twenty-four years a royal family, we read of in the foregoing chapter. In this chapter we have, I. The ruin of Baasha's family, after it had been but twenty-six years a royal family, foretold by a prophet (1Ki 16:1-7), and executed by Zimri, one of his captains (1Ki 16:8-14). II. The seven days' reign of Zimri, and his sudden fall (1Ki 16:15-20). III. The struggle between Omri and Tibni, and Omri's prevalency, and his reign (1Ki 16:21-28). IV. The beginning of the reign of Ahab, of whom we shall afterwards read much (1Ki 16:29-33). V. The rebuilding of Jericho (1Ki 16:34). All this while, in Judah, things went well.

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

Bibliography

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_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

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Andersen, Francis I. "The Socio-Juridical Background of the Naboth incident." Journal of Biblical Literature 85(1966):46-57.

"Annotated Bibliography on I Kings." Biblical Viewpoint 17:1 (April 1973):57-63.

Ap-Thomas, D. R. "Elijah on Mount Carmel." Palestine Exploration Quarterly 92(1960):146-55.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 16 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 16

This chapter contains a prophecy of the ruin of the family of Baasha, and an account of his death, 1Ki 16:1, and of his son's reigning in his stead two years, who was slain by Zimri one of his captains, 1Ki 16:8, and who reigned but seven days, 1Ki 16:15, and the people being divided between Tibni and Omri, the party for the latter prevailed, and he was made king, and reigned twelve years, 1Ki 16:21, and was succeeded by his son Ahab, a very wicked prince, 1Ki 16:29, and the chapter is concluded with the rebuilding of Jericho, 1Ki 16:34.