Text -- 1 Kings 16:1-31 (NET)

16:1 Jehu son of Hanani received from the Lord this message predicting Baasha’s downfall: 16:2 “I raised you up from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps and encouraged my people Israel to sin; their sins have made me angry. 16:3 So I am ready to burn up Baasha and his family, and make your family like the family of Jeroboam son of Nebat. 16:4 Dogs will eat the members of Baasha’s family who die in the city, and the birds of the sky will eat the ones who die in the country.” 16:5 The rest of the events of Baasha’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 16:6 Baasha passed away and was buried in Tirzah. His son Elah replaced him as king. 16:7 The prophet Jehu son of Hanani received from the Lord the message predicting the downfall of Baasha and his family because of all the evil Baasha had done in the sight of the Lord. His actions angered the Lord (including the way he had destroyed Jeroboam’s dynasty), so that his family ended up like Jeroboam’s.

Elah’s Reign over Israel

16:8 In the twenty-sixth year of King Asa’s reign over Judah, Baasha’s son Elah became king over Israel; he ruled in Tirzah for two years. 16:9 His servant Zimri, a commander of half of his chariot force, conspired against him. While Elah was drinking heavily at the house of Arza, who supervised the palace in Tirzah, 16:10 Zimri came in and struck him dead. (This happened in the twenty-seventh year of Asa’s reign over Judah.) Zimri replaced Elah as king. 16:11 When he became king and occupied the throne, he killed Baasha’s entire family. He did not spare any male belonging to him; he killed his relatives and his friends. 16:12 Zimri destroyed Baasha’s entire family, just as the Lord had predicted to Baasha through Jehu the prophet. 16:13 This happened because of all the sins which Baasha and his son Elah committed and which they made Israel commit. They angered the Lord God of Israel with their worthless idols. 16:14 The rest of the events of Elah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel.

Zimri’s Reign over Israel

16:15 In the twenty-seventh year of Asa’s reign over Judah, Zimri became king over Israel; he ruled for seven days in Tirzah. Zimri’s revolt took place while the army was deployed in Gibbethon, which was in Philistine territory. 16:16 While deployed there, the army received this report: “Zimri has conspired against the king and assassinated him.” So all Israel made Omri, the commander of the army, king over Israel that very day in the camp. 16:17 Omri and all Israel went up from Gibbethon and besieged Tirzah. 16:18 When Zimri saw that the city was captured, he went into the fortified area of the royal palace. He set the palace on fire and died in the flames. 16:19 This happened because of the sins he committed. He did evil in the sight of the Lord and followed in Jeroboam’s footsteps and encouraged Israel to continue sinning. 16:20 The rest of the events of Zimri’s reign, including the details of his revolt, are recorded in the scroll called the Annals of the Kings of Israel.

Omri’s Reign over Israel

16:21 At that time the people of Israel were divided in their loyalties. Half the people supported Tibni son of Ginath and wanted to make him king; the other half supported Omri. 16:22 Omri’s supporters were stronger than those who supported Tibni son of Ginath. Tibni died; Omri became king. 16:23 In the thirty-first year of Asa’s reign over Judah, Omri became king over Israel. He ruled for twelve years, six of them in Tirzah. 16:24 He purchased the hill of Samaria from Shemer for two talents of silver. He launched a construction project there and named the city he built after Shemer, the former owner of the hill of Samaria. 16:25 Omri did more evil in the sight of the Lord than all who were before him. 16:26 He followed in the footsteps of Jeroboam son of Nebat and encouraged Israel to sin; they angered the Lord God of Israel with their worthless idols. 16:27 The rest of the events of Omri’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 16:28 Omri passed away and was buried in Samaria. His son Ahab replaced him as king.

Ahab Promotes Idolatry

16:29 In the thirty-eighth year of Asa’s reign over Judah, Omri’s son Ahab became king over Israel. Ahab son of Omri ruled over Israel for twenty-two years in Samaria. 16:30 Ahab son of Omri did more evil in the sight of the Lord than all who were before him. 16:31 As if following in the sinful footsteps of Jeroboam son of Nebat were not bad enough, he married Jezebel the daughter of King Ethbaal of the Sidonians. Then he worshiped and bowed to Baal.

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.

Wesley: 1Ki 16:2

Though that invading the kingdom was from himself, and his own wicked heart; yet the translation of the kingdom from Nadab to Baasha simply considered, was from God, who by his providence disposed of all occasions, and of the hearts of the soldiers and people, so that Baasha should have opportunity of executing God's judgment upon Nadab; nay, the very act of Baasha, the killing his master Nadab, was an act of divine justice. And if Baasha had done this in obedience to God's command, and with a single design, to execute God's vengeance threatened against him, it had been no more a sin, than Jehu's act in killing his master king Jehoram, upon the same account, 2Ki 9:24. But Baasha did this, merely to gratify his own pride, or covetousness, or malice, 1Ki 16:7.

Wesley: 1Ki 16:7

_The meaning is, the message which came from the Lord to Jehu, 1Ki 16:1, &c. was here delivered by the hand, the ministry of Jehu, unto Baasha. Jehu did what God commanded him in this matter, tho' it was not without apparent hazard to himself.

Wesley: 1Ki 16:8

One compleat, and part of the other, 1Ki 16:10.

Wesley: 1Ki 16:9

Of all his military chariots, and the men belonging to them: the chariots for carriage of necessary things, being put into meaner hands.

Wesley: 1Ki 16:9

Whilst his forces were elsewhere employed, 1Ki 16:15, which gave Zimri advantage to execute his design.

Wesley: 1Ki 16:11

Heb. avengers; to whom it belonged to revenge his death.

Wesley: 1Ki 16:13

Idols called vanities; because they are but imaginary deities, and mere nothings; having no power to do either good or hurt.

Wesley: 1Ki 16:15

Which had been besieged before, but, it seems, was then relieved, or afterwards recovered by the Philistines; taking the advantage of the disorders and contentions which were among their enemies.

Wesley: 1Ki 16:19

This befell him for his sins.

Wesley: 1Ki 16:19

This he might do, either before his reign, in the whole course of his life, which is justly charged upon him, because of his impenitency: or during his short reign; in which, he had time enough to publish his intentions, about the worship of the calves; or to sacrifice to them, for his good success.

Wesley: 1Ki 16:21

Fell into a civil war: yet neither this, nor any other of God's dreadful judgments could win them to repentance.

Wesley: 1Ki 16:22

Partly, because they had the army on their side; and principally, by the appointment of God, giving up the Israelites to him who was much the worst, 1Ki 16:25-26.

Wesley: 1Ki 16:22

A violent death, in the battle: but not till after a struggle of some years. But why in all these confusions of the kingdom of Israel, did they never think of returning to the house of David? Probably because the kings of Judah assumed a more absolute power than the kings of Israel. It was the heaviness of the yoke that they complained of, when they first revolted from the house of David. And it is not unlikely, the dread of that made them averse to it ever after.

Wesley: 1Ki 16:23

That is, and he reigned twelve years, not from this thirty - first year of Asa, for he died in his thirty - eighth year, 1Ki 16:29, but from the beginning of his reign, which was in Asa's twenty - seventh year, 1Ki 16:15-16. So he reigned four years in a state of war with Tibni, and eight years peaceably.

Wesley: 1Ki 16:24

Two talents is something more than seven hundred pounds.

Wesley: 1Ki 16:26

Perhaps he made severer laws concerning the calf worship; whence we read of the statutes of Omri, Mic 6:16.

Wesley: 1Ki 16:31

The Hebrew runs, was it a light thing, &c, that is, was this but a small sin, that therefore he needed to add more abominations? Where the question, as is usual among the Hebrews, implies a strong denial; and intimates, that this was no small sin, but a great crime; and might have satisfied his wicked mind, without any additions.

Wesley: 1Ki 16:31

A woman infamous for her idolatry, and cruelty, and sorcery, and filthiness.

Wesley: 1Ki 16:31

baal - Called Ithbalus, or Itobalus in heathen writers. So she was of an heathenish and idolatrous race. Such as the kings and people of Israel were expressly forbidden to marry.

Wesley: 1Ki 16:31

The idol which the Sidonians worshipped, which is thought to be Hercules. And this idolatry was much worse than that of the calves; because in the calves they worshipped the true God; but in these, false gods or devils.

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).

JFB: 1Ki 16:2

The doom he pronounced on Baasha was exactly the same as denounced against Jeroboam and his posterity. Though he had waded through slaughter to his throne, he owed his elevation to the appointment or permission of Him "by whom kings reign."

JFB: 1Ki 16:2

With all their errors and lapses into idolatry, they were not wholly abandoned by God. He still showed His interest in them by sending prophets and working miracles in their favor, and possessed a multitude of faithful worshippers in the kingdom of Israel.

JFB: 1Ki 16:7

This is not another prophecy, but merely an addition by the sacred historian, explanatory of the death of Baasha and the extinction of his family. The doom pronounced against Jeroboam (1Ki 14:9), did not entitle him to take the execution of the sentence into his own hands; but from his following the same calf-worship, he had evidently plotted the conspiracy and murder of that king in furtherance of his own ambitious designs; and hence, in his own assassination, he met the just reward of his deeds. The similitude to Jeroboam extends to their deaths as well as their lives--the reign of their sons, and the ruin of their families.

JFB: 1Ki 16:8

(compare 1Ki 15:33). From this it will appear that Baasha died in the twenty-third year of his reign (see on 1Ki 15:2), and Elah, who was a prince of dissolute habits, reigned not fully two years.

JFB: 1Ki 16:9-12

"Arza which was over his house." During a carousal in the house of his chamberlain, Zimri slew him, and having seized the sovereignty, endeavored to consolidate his throne by the massacre of all the royal race.

JFB: 1Ki 16:15-18

The news of his conspiracy soon spread, and the army having proclaimed their general, Omri, king, that officer immediately raised the siege at Gibbethon and marched directly against the capital in which the usurper had established himself. Zimri soon saw that he was not in circumstances to hold out against all the forces of the kingdom; so, shutting himself up in the palace, he set it on fire, and, like Sardanapalus, chose to perish himself and reduce all to ruin, rather than that the palace and royal treasures should fall into the hands of his successful rival. The seven days' reign may refer either to the brief duration of his royal authority, or the period in which he enjoyed unmolested tranquillity in the palace.

JFB: 1Ki 16:19

This violent end was a just retribution for his crimes. "His walking in the ways of Jeroboam" might have been manifested either by the previous course of his life, or by his decrees published on his ascension, when he made a strong effort to gain popularity by announcing his continued support of the calf worship.

JFB: 1Ki 16:21-22

The factions that ensued occasioned a four years' duration (compare 1Ki 16:15 with 1Ki 16:23), of anarchy or civil war. Whatever might be the public opinion of Omri's merits a large body of the people disapproved of the mode of his election, and declared for Tibni. The army, however, as usual in such circumstances (and they had the will of Providence favoring them), prevailed over all opposition, and Omri became undisputed possessor of the throne.

JFB: 1Ki 16:22

The Hebrew does not enable us to determine whether his death was violent or natural.

JFB: 1Ki 16:23

The twelve years of his reign are computed from the beginning of his reign, which was in the twenty-seventh year of Asa's reign. He held a contested reign for four years with Tibni; and then, at the date stated in this verse, entered on a sole and peaceful reign of eight years.

JFB: 1Ki 16:24

The palace of Tirzah being in ruins, Omri, in selecting the site of his royal residence, was naturally influenced by considerations both of pleasure and advantage. In the center of a wide amphitheatre of mountains, about six miles from Shechem, rises an oblong hill with steep, yet accessible sides, and a long flat top extending east and west, and rising five hundred or six hundred feet above the valley. What Omri in all probability built as a mere palatial residence, became the capital of the kingdom instead of Shechem. It was as though Versailles had taken the place of Paris, or Windsor of London. The choice of Omri was admirable, in selecting a position which combined in a union not elsewhere found in Palestine: strength, beauty, and fertility [STANLEY].

JFB: 1Ki 16:24

£684. Shemer had probably made it a condition of the sale, that the name should be retained. But as city and palace were built there by Omri, it was in accordance with Eastern custom to call it after the founder. The Assyrians did so, and on a tablet dug out of the ruins of Nineveh, an inscription was found relating to Samaria, which is called Beth-khumri--the house of Omri [LAYARD]. (See 2Ki 17:5).

JFB: 1Ki 16:25-27

The character of Omri's reign and his death are described in the stereotyped form used towards all the successors of Jeroboam in respect both to policy as well as time.

JFB: 1Ki 16:29-33

The worship of God by symbols had hitherto been the offensive form of apostasy in Israel, but now gross idolatry is openly patronized by the court. This was done through the influence of Jezebel, Ahab's queen. She was "the daughter of Eth-baal, king of the Zidonians." He was priest of Ashtaroth or Astarte, who, having murdered Philetes, king of Tyre, ascended the throne of that kingdom, being the eighth king since Hiram. Jezebel was the wicked daughter of this regicide and idol priest--and, on her marriage with Ahab, never rested till she had got all the forms of her native Tyrian worship introduced into her adopted country.

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.

Clarke: 1Ki 16:2

Made thee prince over my people - That is, in the course of my providence, I suffered thee to become king; for it is impossible that God should make a rebel, a traitor, and a murderer, king over his people, or over any people. God is ever represented in Scripture as doing those things which, in the course of his providence, he permits to be done.

Clarke: 1Ki 16:7

And because he killed him - This the Vulgate understands of Jehu the prophet, put to death by Baasha: Ob hanc causam occidit eum, hoe est. Jehu filium Hanani prophetam ; "On this account he killed him, that is, Jehu the prophet, the son of Hanani."Some think Baasha is intended, others Jeroboam, and others Nadab the son of Jeroboam. This last is the sentiment of Rab. Sol. Jarchi, and of some good critics. The order is here confused; and the seventh verse should probably be placed between the 4th and 5th.

Clarke: 1Ki 16:9

Captain of half his chariots - It is probable that Zimri, and some other who is not here named, were commanders of the cavalry.

Clarke: 1Ki 16:11

He slew all the house of Baasha - He endeavored to exterminate his race, and blot out his memory; and the Jews say, when such a matter is determined, they not only destroy the house of the person himself, but the five neighboring houses, that the memory of such a person may perish from the earth.

Clarke: 1Ki 16:13

For all the sins of Baasha - We see why it was that God permitted such judgments to fall on this family. Baasha was a grievous offender, and so also was his son Elah; and they caused the people to sin; and they provoked God to anger by their idolatries.

Clarke: 1Ki 16:15

The people were encamped against Gibbethon - It appears that, at this time, the Israelites had war with the Philistines, and were now besieging Gibbethon, one of their cities. This army, hearing that Zimri had rebelled and killed Elah, made Omri, their general, king, who immediately raised the siege of Gibbethon, and went to attack Zimri in the royal city of Tirzah; who, finding his affairs desperate, chose rather to consume himself in his palace than to fall into the hands of his enemies.

Clarke: 1Ki 16:21

Divided into two parts - Why this division took place we cannot tell; the people appear to have been for Tibni, the army for Omri; and the latter prevailed.

Clarke: 1Ki 16:23

In the thirty and first year of Asa - There must be a mistake here in the number thirty-one; for, in 1Ki 16:10 and 1Ki 16:15, it is said that Zimri slew his master, and began to reign in the twenty-seventh year of Asa; and as Zimri reigned only seven days, and Omri immediately succeeded him, this could not be in the thirty-first, but in the twenty-seventh year of Asa, as related above. Rab. Sol. Jarchi reconciles the two places thus: "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. Seven years he reigned alone; five years he reigned over part of Israel; twelve years in the whole. The two dates, the twenty-seventh and thirty-first of Asa, answering, the first to the beginning of the division, the second to the sole reign of Omri."Jarchi quotes Sedar Olam for this solution.

Clarke: 1Ki 16:24

He bought the hill Samaria of Shemer - This should be read, "He bought the hill of Shomeron from Shomer, and called it Shomeron, (i.e., Little Shomer), after the name of Shomer, owner of the hill."At first the kings of Israel dwelt at Shechem, and then at Tirzah; but this place having suffered much in the civil broils, and the place having been burnt down by Zimri, Omri purposed to found a new city, to which he might transfer the seat of government. He fixed on a hill that belonged to a person of the name of Shomer; and bought it from him for two talents of silver, about £707 3s. 9d. Though this was a large sum in those days, yet we cannot suppose that the hill was very large which was purchased for so little; and probably no other building upon it than Shomer’ s house, if indeed he had one there. Shomeron, or, as it is corruptly written, Samaria, is situated in the midst of the tribe of Ephraim, not very far from the coast of the Mediterranean Sea, and about midway between Dan and Beer-sheba: thus Samaria became the capital of the ten tribes, the metropolis of the kingdom of Israel, and the residence of its kings. The kings of Israel adorned and fortified it; Ahab built a house of ivory in it, 1Ki 22:39; the kings of Syria had magazines or storehouses in it, for the purpose of commerce; see 1Ki 20:34. And it appears to have been a place of considerable importance and great strength

Samaria endured several sieges; Ben-hadad king of Syria, besieged it twice, 1Ki 20:1, etc.; and it cost Shalmaneser a siege of three years to reduce it, 2Ki 17:6, etc. After the death of Alexander the Great, it became the property of the kings of Egypt; but Antiochus the Great took it from the Egyptians; and it continued in the possession of the kings of Syria till the Asmoneans took and razed it to the very foundation. Gabinius, pro-consul of Syria, partially rebuilt it, and called it Gabiniana. Herod the Great restored it to its ancient splendor, and placed in it a colony of six thousand men, and gave it the name of Sebaste, in honor of Augustus. It is now a place of little consequence.

Clarke: 1Ki 16:25

Did worse than all - before him - Omri was

1.    An idolater in principle

2.    An idolater in practice

3.    He led the people to idolatry by precept and example; and, which was that in which he did worse than all before him

4.    He made statutes in favor of idolatry, and obliged the people by law to commit it. See Mic 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: 1Ki 16:31

He took to wife Jezebel - This was the head and chief of his offending; he took to wife, not only a heathen, but one whose hostility to the true religion was well known, and carried to the utmost extent

1.    She was the idolatrous daughter of an idolatrous king

2.    She practiced it openly

3.    She not only countenanced it in others, but protected it, and gave its partisans honors and rewards

4.    She used every means to persecute the true religion

5.    She was hideously cruel, and put to death the prophets and priests of God

6.    And all this she did with the most zealous perseverance and relentless cruelty

Notwithstanding Ahab had built a temple, and made an altar for Baal, and set up the worship of Asherah, the Sidonian Venus, which we, 1Ki 16:33, have transformed into a grove; yet 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.

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)."

Defender: 1Ki 16:5

This book is not available today, but apparently was an ongoing chronicle of the successive kings of Israel, written sequentially by various scribes. The abbreviated accounts of these histories, as now preserved in our books of Kings and Chronicles, were brought together finally by Jeremiah or some other editor into its present form - all, of course, by divine guidance and inspiration."

Defender: 1Ki 16:24

Samaria, situated on a hill which was valuable both commercially and militarily, was henceforth Israel's capital. Omri, its builder, is named on the famous Moabite Stone and other archaeological monuments. In fact, Israel itself is called 'the house of Omri" in Assyrian inscriptions."

Defender: 1Ki 16:30

All the nineteen kings of Israel from Jeroboam to Hoshea were bad, but Ahab was the worst of all. The six before Ahab made a pretense of serving Jehovah, supposedly represented by Jeroboam's calf, but Ahab, influenced by his evil wife Jezebel, daughter of the king of Zidon, openly replaced Jehovah with Baal (1Ki 16:32). A similar event is taking place today, with the compromising Christianity of the post-Darwin century being rapidly replaced now by the overt evolutionary paganism of the New Age Movement."

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

TSK: 1Ki 16:2

I exalted thee : 1Ki 14:7; 1Sa 2:8, 1Sa 2:27, 1Sa 2:28, 1Sa 15:17-19; 2Sa 12:7-11; Psa 113:7, Psa 113:8; Luk 1:52

thou hast walked : 1Ki 13:33, 1Ki 13:34, 1Ki 15:34

hast made my people : 1Ki 14:16, 1Ki 15:26; Exo 32:21; 1Sa 2:24, 1Sa 26:19; Mat 5:19

TSK: 1Ki 16:3

will make thy house : 1Ki 16:11, 1Ki 16:12, 1Ki 14:10, 1Ki 15:29, 1Ki 15:30, 1Ki 21:21-24; Isa 66:24; Jer 22:19

TSK: 1Ki 16:4

shall the dogs eat : 1Ki 14:11

TSK: 1Ki 16:5

am 3051-3074, bc 953-930

the rest : 1Ki 14:19, 1Ki 15:31; 2Ch 16:1-6

TSK: 1Ki 16:6

am 3074, bc 930

Baasha : 1Ki 14:20, 1Ki 15:25

Tirzah : 1Ki 14:17, 1Ki 15:21

Elah : 1Ki 16:8, 1Ki 16:13, 1Ki 16:14

TSK: 1Ki 16:7

the hand : 1Ki 16:1, 1Ki 16:2

and against his house : Exo 20:5

in provoking : 1Ki 16:13

with the work : Psa 115:4; Isa 2:8, Isa 44:9-20

because he killed him : This the Vulgate understands of Jehu the prophet; some think Baasha is intended; others Nadab the son of Jeroboam; and others Jeroboam, whom Baasha destroyed in his posterity by cruelly murdering them all. 1Ki 14:14, 1Ki 15:27-29; 2Ki 10:30, 2Ki 10:31; Isa 10:6, Isa 10:7; Hos 1:4; Act 2:23, Act 4:27, Act 4:28

TSK: 1Ki 16:8

am 3075, bc 929

In the twenty : Baasha began to reign in the third year of Asa, and reigned 24 years; yet he died and was succeeded by Elah in the 26th year of Asa; and, in like manner, Elah, who began to reign in the 26th year of Asa, and was killed in the 27th, is said to have reigned two years. Thus it is evident that a part of a year is calculated as a whole year. In the Chinese annals, the whole year in which a king dies is ascribed to his reign, the years of the succeeding king being reckoned only from the beginning of the following year. 1Ki 16:8

TSK: 1Ki 16:9

his servant : 2Ki 9:31

conspired : 1Ki 15:27; 2Ki 9:14, 2Ki 12:20, 2Ki 15:10, 2Ki 15:25, 2Ki 15:30

drinking : 1Ki 20:16; 1Sa 25:36-38; 2Sa 13:28, 2Sa 13:29; Pro 23:29-35; Jer 51:57; Dan 5:1-4, Dan 5:30; Nah 1:10; Hab 2:15, Hab 2:16; Mat 24:49-51; Luk 21:34

steward of : Heb. which was over, Gen 15:2, Gen 24:2, Gen 24:10, Gen 39:4, Gen 39:9

TSK: 1Ki 16:10

Zimri : 2Ki 9:31

reigned : 1Ki 16:15

TSK: 1Ki 16:11

he slew : 1Ki 15:29; Jdg 1:7

he left him : 1Ki 14:10; 1Sa 25:22, 1Sa 25:34

neither of his kinsfolks, nor of his friends : or, both his kinsmen and his friends

TSK: 1Ki 16:12

according : 1Ki 16:1-4

by Jehu the prophet : Heb. by the hand of Jehu the prophet, 1Ki 16:1, 1Ki 16:7, 1Ki 14:18; 2Ki 14:25; 2Ch 10:15; Pro 26:6

TSK: 1Ki 16:13

in provoking : 1Ki 15:30

vanities : Deu 32:21; 1Sa 12:21; 2Ki 17:15; Isa 41:29; Jer 10:3-5, Jer 10:8, Jer 10:15; Jon 2:8; Rom 1:21-23; 1Co 8:4, 1Co 10:19, 1Co 10:20

TSK: 1Ki 16:14

they not written : 1Ki 16:5

TSK: 1Ki 16:15

seven : 1Ki 16:8; 2Ki 9:31; Job 20:5; Psa 37:35

And the people were encamped : 1Ki 15:27; Jos 19:44, Jos 21:23

TSK: 1Ki 16:16

Omri : 1Ki 16:30; 2Ki 8:26; 2Ch 22:2; Mic 6:16

TSK: 1Ki 16:17

besieged Tirzah : Jdg 9:45, Jdg 9:50, Jdg 9:56, Jdg 9:57; 2Ki 6:24, 2Ki 6:25, 2Ki 18:9-12, 2Ki 25:1-4; Luk 19:43, Luk 19:44

TSK: 1Ki 16:18

and burnt the king’ s house : Jdg 9:54; 1Sa 31:4, 1Sa 31:5; 2Sa 17:23; Job 2:9, Job 2:10; Mat 27:5

TSK: 1Ki 16:19

in doing : 1Ki 16:7, 1Ki 16:13, 1Ki 15:30; Psa 9:16, Psa 58:9-11

in his : 1Ki 12:28, 1Ki 14:16, 1Ki 15:26, 1Ki 15:34

TSK: 1Ki 16:20

the rest : 1Ki 16:5, 1Ki 16:14, 1Ki 16:27, 1Ki 14:19, 1Ki 15:31, 1Ki 22:39

TSK: 1Ki 16:21

divided : 1Ki 16:8, 1Ki 16:29, 1Ki 15:25, 1Ki 15:28; Pro 28:2; Isa 9:18-21, Isa 19:2; Mat 12:25; 1Co 1:12, 1Co 1:13; Eph 4:3-5

TSK: 1Ki 16:23

am 3079-3086, bc 925-918

the thirty : As it is stated in 1Ki 16:10 and 1Ki 16:15, that Zimri began to reign in the 27th year of Asa; and as he reigned only seven days, and Omri immediately succeeded him, this could not be the 31st, but in the 27th year of Asa. Jarchi, from Sedar Olam, reconciles this, by stating that Tibni and Omri began to reign jointly in the 27th year of Asa; and that Tibni dying about five years afterwards, Omri began to reign alone in the 31st year of Asa. 2Ch 22:2

twelve years : 1Ki 16:8, 1Ki 16:29

TSK: 1Ki 16:24

the name of the city : 1Ki 13:32, 1Ki 18:2, 1Ki 20:1, 1Ki 22:37; 2Ki 17:1, 2Ki 17:6, 2Ki 17:24; Joh 4:4, Joh 4:5; Act 8:5-8

Samaria : Heb. Shomeron, Samaria was situated on a agreeable and fertile hill in the tribe of Ephraim, twelve miles from Dothaim and four from Atharoth, according to Eusebius, and one day’ s journey from Jerusalem, according to Josephus.

TSK: 1Ki 16:25

did worse : 1Ki 16:30, 1Ki 16:31, 1Ki 16:33, 1Ki 14:9; Mic 6:16

TSK: 1Ki 16:26

he walked : 1Ki 16:2, 1Ki 16:7, 1Ki 16:19, 1Ki 12:26-33, 1Ki 13:33, 1Ki 13:34

their vanities : 1Ki 16:13; Psa 31:6; Jer 8:19, Jer 10:3, Jer 10:8, Jer 14:22, Jer 16:19, Jer 18:15; Act 14:15; Rom 1:21-23

TSK: 1Ki 16:27

the rest : 1Ki 16:5, 1Ki 16:14, 1Ki 16:20, 1Ki 15:31

TSK: 1Ki 16:28

So Omri slept : 1Ki 16:6

TSK: 1Ki 16:29

am 3086-3107, bc 918-897

Samaria : 1Ki 16:24

TSK: 1Ki 16:30

above : 1Ki 16:25, 1Ki 16:31, 1Ki 16:33, 1Ki 14:9, 1Ki 21:25; 2Ki 3:2

TSK: 1Ki 16:31

as if it had been a light thing : Heb. was it a light thing, Gen 30:15; Num 16:9; Isa 7:13; Eze 8:17, Eze 16:20, Eze 16:47, Eze 34:18

took to wife : Gen 6:2; Deu 7:3, Deu 7:4; Jos 23:12, Jos 23:13; Neh 13:23-29

Jezebel : 1Ki 18:4, 1Ki 18:19, 1Ki 19:1, 1Ki 19:2, 1Ki 21:5-14, 1Ki 21:25; 2Ki 9:30-37; Rev 2:20

the Zidonians : 1Ki 11:1; Jdg 10:12, Jdg 18:7

and went : 1Ki 11:4-8

served Baal : 1Ki 21:25, 1Ki 21:26; Jdg 2:11, Jdg 3:7, Jdg 10:6; 2Ki 10:18, 2Ki 17:16

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).

Barnes: 1Ki 16:5

The "might"of Baasha is sufficiently indicated by those successes which drove Asa to call Ben-hadad to his aid. 1Ki 15:17-21.

Barnes: 1Ki 16:7

The natural position of this verse would be after 1Ki 16:4 and before 1Ki 16:5. But it may be regarded as added by the writer, somewhat irregularly, as an afterthought; its special force being to point out that the sentence on Baasha was intended to punish, not only his calf-worship, but emphatically his murder of Jeroboam and his family. Though the destruction of Jeroboam had been foretold, and though Baasha may be rightly regarded as God’ s instrument to punish Jeroboam’ s sins, yet, as he received no command to execute God’ s wrath on the offender, and was instigated solely by ambition and self-interest, his guilt was just as great as if no prophecy had been uttered. Even Jehu’ s commission 2Ki 9:5-10 was not held to justify, altogether, his murder of Jehoram and Jezebel.

Barnes: 1Ki 16:8

Two years - i. e., More than one year, or, at any rate, some portion of two distinct years (compare 1Ki 16:10).

Barnes: 1Ki 16:9

The conspiracy of Zimri - Elah’ s "servant"(i. e., "subject") - was favored by his position, which probably gave him military authority in the city, by the absence of a great part of the people and of the officers who might have checked him, at Gibbethon 1Ki 16:15, and by the despicable character of Elah, who, instead of going up to the war, was continually reminding men of his low origin by conduct unworthy of royalty.

Steward - The office was evidently one of considerable importance. In Solomon’ s court it gave the rank of שׂר śar , prince. In Persia the "steward of the household"acted sometimes as a sort of regent during the king’ s absence.

Barnes: 1Ki 16:11

Neither of his kinsfolks, nor of his friends - Zimri’ s measures were of much more than ordinary severity. Not only was the royal family extirpated, but the friends of the king, his councillors and favorite officers, were put to death. Omri, as having been in the confidence of the late monarch, would naturally fear for himself, and resolve to take the course which promised him at least a chance of safety.

Barnes: 1Ki 16:13

Their vanities - The "calves."The Hebrews call an idol by terms signifying "emptiness,""vapor,"or "nothingness."(Compare marginal references.)

Barnes: 1Ki 16:16

All Israel made Omri, the captain of the host, king - This passage of history recalls the favorite practice of the Roman armies under the Empire, which, when they heard of the assassination of an emperor at Rome, were accustomed to invest their own commander with the purple.

Barnes: 1Ki 16:17

Went up - The expression "went up"marks accurately the ascent of the army from the Shephelah, where Gibbethon was situated Jos 19:44, to the hill country of Israel, on the edge of which Tirzah stood 1Ki 14:17.

Barnes: 1Ki 16:18

The palace of the king’ s house - The tower of the king’ s house. A particular part of the palace - either the "harem,"or, more probably, the keep or citadel, a tower stronger and loftier than the rest of the palace.

Zimri’ s desperate act has been repeated more than once. That the last king of Assyria, the Sardanapalus of the Greeks, thus destroyed himself, is almost the only "fact"which we know concerning him.

Barnes: 1Ki 16:19

Zimri’ s death illustrates the general moral which the writer of Kings draws from the whole history of the Israelite monarchs. that a curse was upon them on account of their persistence in Jeroboam’ s sin, which, sooner or later, brought each royal house to a bloody end.

Barnes: 1Ki 16:22

From a comparison of the dates given in 1Ki 16:15, 1Ki 16:23, 1Ki 16:29 it follows that the contest between the two pretenders lasted four years.

Tibni’ s death can scarcely be supposed to have been natural. Either he must have been slain in battle against Omri, or have fallen into his hands and been put to death.

There has probably been some derangement of the text here. The passage may have run thus: "So Tibni died, and Omri reigned in the thirty-first year of Asa, king of Judah. Omri reigned over Israel twelve years: six years reigned he in Tirzah."Omri’ s reign of 12 years began in Asa’ s 27th 1Ki 16:15-16, and terminated in his 38th 1Ki 16:29. The event belonging to Asa’ s 31st year was the death of Tibni, and the consequent extension of Omri’ s kingdom.

The six years in Tirzah are probably made up of the four years of contention with Tibni, and two years afterward, during which enough of Samaria was built for the king to transfer his residence there.

Barnes: 1Ki 16:24

"Samaria"represents the Greek form of the name Σαμάρεια Samareia ; the original is שׁמרון shômerôn (margin). The site is marked by the modern "Sebustiyeh,"an Arabic corruption of Sebaste, the name given by Herod to Samaria when he rebuilt it. Sebustiyeh is situated on a very remarkable "hill."In the heart of the mountains of Israel occurs a deep basin-shaped depression, in the midst of which rises an oblong hill, with steep but not inaccessible sides, and a long flat top. This was the site which Omri chose for his new capital. Politically it was rather more central than Shechem, and probably than Tirzah. In a military point of view it was admirably calculated for defense. The country round it was especially productive. The hill itself possessed abundant springs of water. The result is that we find no further change. Shechem and Tirzah were each tried and abandoned; but through all the later alterations of dynasty Samaria continued uninterruptedly, to the very close of the independence, to be the capital of the northern kingdom.

Omri purchased the right of property in the hill, just as David purchased the threshing-floor (2Sa 24:24; compare 1Ki 21:2). Two talents, or 6,000 shekels (Exo 38:24 note) - about 500 British pounds (or perhaps 800 pounds) of our money - may well have been the full value of the ground. And while naming his city after Shemer, Omri may also have had in view the appropriateness of such a name to the situation of the place. Shomeron, to a Hebrew ear, would have necessarily conveyed the idea of a "watch-tower."This name, however, appears not to have been at first accepted by the surrounding nations. The earlier Assyrian kings knew the Israelite capital, not as Samaria, but as Beth-Khumri, i. e., "the city (house) of Omri."It is not until the time of Tiglath-pileser that they exchange this designation for that of "Sammirin."

Barnes: 1Ki 16:25

Omri outwent his idolatrous predecessors in his zeal, reducing the calf-worship to a regular formal system, which went down to posterity (compare the marginal reference).

Barnes: 1Ki 16:27

His might - Perhaps in the war between Israel and Syria of Damascus (1Ki 20:1, etc.), during the reign of Omri. Its issue was very disadvantageous to him 1Ki 20:34; 1Ki 22:2.

Barnes: 1Ki 16:29

Twenty and two years - Rather, from a comparison between 1Ki 15:10 and 1Ki 22:51, not more than 21 years. Perhaps his reign did not much exceed 20 years.

Barnes: 1Ki 16:30

See 1Ki 16:33. The great sin of Ahab - that by which he differed from all his predecessors, and exceeded them in wickedness - was his introduction of the worship of Baal, consequent upon his marriage with Jezebel, and his formal establishment of this gross and palpable idolatry as the religion of the state.

Barnes: 1Ki 16:31

As if it had been a light thing for him to walk in the sins of Jeroboam - Idolatries are not exclusive. Ahab, while he detested the pure worship of Yahweh, and allowed Jezebel to put to death every "prophet of the Lord"whom she could find 1Ki 18:4, readily tolerated the continued worship of the "calves,"which had no doubt tended more and more to lose its symbolic character, and to become a thoroughly idolatrous image-worship.

Eth-baal - Identified with the Ithobalus of Menander, who reigned in Tyre, probably over all Phoenicia, within 50 years of the death of Hiram. This Ithobalus, whose name means "With him is Baal,"was originally priest of the great temple of Astarte, in Tyre. At the age of 36 he conspired against the Tyrian king, Pheles (a usurping fratricide), killed him, and seized the throne. His reign lasted 32 years, and he established a dynasty which continued on the throne at least 62 years longer. The family-tree of the house may be thus exhibited:

Lineage of Eth-Baal
Eth-baal
Badezor	Jezebel
Matgen (Belus of Virgil)
Pygmalion	Dido (founder of Carthage)

Hence, Jezebel was great-aunt to Pygmalion and his sister Dido.

Served Baal - The worship of Baal by the Phoenicians is illustrated by such names as IthoBAL, HanniBAL, etc. Abundant traces of it are found in the Phoenician monuments.

Poole: 1Ki 16:2

Out of the dust out of a low and mean estate. See 1Sa 2:8 Psa 113:7 .

Quest: How is Baasha’ s exaltation to the kingdom ascribed to God, when he got it by treachery and cruelty? Answ. Though that way or manner of invading the kingdom was from himself, and his own wicked heart; yet the translation of the kingdom from Nadab to Baasha, simply considered, was from God, who by his decree and providence ordered it, and disposed of all occasions, and of the hearts of all the soldiers and people, so that Baasha should have opportunity of executing God’ s judgment upon Nadab; and such success thereupon, that he should get a present and quiet possession of the kingdom. Nay, the very act of Baasha, to wit, the killing of his master Nadab, was an act of Divine justice, foretold and appointed by God, 1Ki 14:10 . And if Baasha had done this in obedience to God’ s command, and with a single design to execute God’ s vengeance threatened against him, it had been no more a sin than Jehu’ s act in killing his master king Jehoram, upon the same account, 2Ki 9 . But that Baasha did this merely to gratify his own pride, or covetousness, or malice, this was not from God, but from himself, and therefore is charged upon him as murder here, 1Ki 16:7 .

To provoke me to anger: See Poole "1Ki 14:9".

Poole: 1Ki 16:7

By the hand of the prophet Jehu came the word of the Lord: the meaning is, the message which came from the Lord to Jehu , 1Ki 16:1 , &c., was here delivered by the hand , i.e. the ministry, of Jehu , unto Baasha. Jehu did what God commanded him in this matter, though it was not without apparent hazard to himself.

And because he killed him i.e. Nadab; who, though he be not expressed, yet is sufficiently understood:

1. By the manifest reference which these words have to the murder committed by Baasha, which was done upon Nadab only, 1Ki 15:28 .

2. By the foregoing words,

the house of Jeroboam i.e. his posterity, which was Nadab.

Quest . Why doth God punish him for doing God’ s work?

Answ . 1. Though God appointed that Jeroboam’ s family should be cut off, yet he did not give Baasha commission to do it, nor had declared how or by whom he would do it.

2. Baasha did this not to fulfil God’ s will, but his own lusts. See Poole "1Ki 16:2" .

Poole: 1Ki 16:8

One complete, and part of the other, 1Ki 16:10 , which in Scripture account is reckoned for a year. See Poole "1Ki 15:25" .

Poole: 1Ki 16:9

Captain of half his chariots i.e. of all his military chariots, and the men belonging to them; the chariots for carriage of necessary things being put into other and meaner hands.

As he was in Tirzah whilst his forces were elsewhere employed, 1Ki 16:15 , which gave Zimri advantage to execute his design.

Poole: 1Ki 16:11

Kinsfolks Heb. avengers ; to whom it belonged to revenge his death: see Num 35:12 .

Nor of his friends his confidants and familiar acquaintance, such as were most likely to hinder his settlement in the throne, and to avenge their friend’ s quarrel.

Poole: 1Ki 16:12

i. e. Thus fulfilling God’ s threatening, but either without his knowledge, or merely for his own ends.

Poole: 1Ki 16:13

i.e. Idols, oft called vanities , as Deu 32:21 1Sa 12:21 Jer 14:22 , because they are but imaginary deities, and mere nothings , 1Co 8:4 , having nothing at all of a God in them, and nothing of power to do either good or hurt.

Poole: 1Ki 16:15

Which had been besieged before, 1Ki 15:27 , but, it seems, was then relieved, or afterwards recovered by the Philistines, taking the advantage of the disorders and contentions which were among their enemies.

Poole: 1Ki 16:18

Burnt the king’ s house over him or, and he burnt , &c. Either,

1. Omri burnt it over Zimri; for pronouns sometimes respect more remote nouns. Or rather,

2. Zimri, (to whom both the foregoing and following words apparently belong,) who burnt it upon himself, that neither himself nor the royal palace and treasures might come into the hands of his insulting adversary.

Poole: 1Ki 16:19

For his sins i.e. this befell him for his sins.

Walking in the way of Jeroboam which he might do, either before his reign, in the whole course of his life, which is justly charged upon him, because of his impenitency; or in the seven days of his reign; in which he had time enough to publish his intentions or decrees about the continuance of the worship of the calves; or to sacrifice to them for his good success, either already obtained, or further desired.

Poole: 1Ki 16:21

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.

Half of the people followed Tibni disdaining that the soldiers should usurp such a power over the whole kingdom.

Half followed Omri because they approved the person, though not the manner of his election.

Poole: 1Ki 16:22

The people that followed Omri prevailed partly because they had the army on their side; and principally by the appointment and judgment of God, giving up the Israelites to him who was much the worst, 1Ki 16:25,26 .

Tibni died a violent death in the battle.

Poole: 1Ki 16:23

Began Omri to reign over Israel twelve years i.e. and he reigned twelve years, not from this thirty-first year of Asa, for he died in his thirty-eighth year, 1Ki 16:29 ; but from the beginning of his reign, which was in Asa’ s twenty-seventh year, 1Ki 16:15,16 . So he reigned four years in a state of war with Tibni, and eight years peaceably.

Poole: 1Ki 16:24

Built on the hill to wit, the city; and especially, a royal palace, because that at Tirzah was burnt, 1Ki 16:18 .

Poole: 1Ki 16:26

He walked in all the way of Jeroboam i.e. did not only promote the worship of the calves, as Jeroboam and all his successors hitherto had done; but did also imitate all Jeroboam’ s other sins, which doubtless were many and great; and peradventure he added this to the rest, that together with the calves he worshipped devils, i.e. other idols of the heathens, as may be thought from 1Co 10:20 , where his worship of the devils and of the calves is distinguished. Besides, though he did no more for the substance of the action than his predecessors did, yet he might justly and truly be said to do worse than they, because he did it with greater aggravations, after so many terrible examples of Divine vengeance upon the kings and people of Israel for that sin; or because he made severer laws concerning the calf-worship, whence we read of the statutes of Omri , Mic 6:16 ; or did more industriously and violently execute them, with greater despite against God, and malice against his servants.

Poole: 1Ki 16:31

As if it had been a light thing for him as if that sin were not big enough to express his contempt of God; as if he thought it below his wit and dignity to content himself with such a vulgar fault. But the Hebrew runs thus, Was it a light thing , &c.? i.e. was this but a small sin, that therefore he needed to add more abominations? where the question, as is usual among the Hebrews, implies a strong denial; and intimates that this was no small sin, but a great crime, and might have satisfied his wicked mind without any additions. Jezebel ; a woman infamous for her idolatry, and cruelty, and sorcery, and filthiness. See 1Ki 18:4 21:8 2Ki 9:22 Rev 2:20 .

Ethbaal called Ithobalus , or Itobalus , in heathen writers.

King of the Zidonians so she was of a heathenish and idolatrous race, and such whom the kings and people of Israel were expressly forbidden to marry.

Baal i.e. the idol which the Zidonians worshipped, which is thought to be Hercules, or false gods, for this name is common to all such. And this idolatry was much worse than that of the calves; because in the calves they worshipped the true God, but in these, false gods or devils, as is evident from 1Ki 18:21 .

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.)

Haydock: 1Ki 16:2

I have. All power comes from God, though he frequently disapproves of the means by which people obtain it. (Haydock) ---

Baasa was a traitorous usurper. ---

My people. Many had abandoned the Lord: (Haydock) yet he still regards Israel as his people, sending prophets to reclaim them, and preserving many from bending the knee before Baal.

Haydock: 1Ki 16:3

Posterity, ( posteriora.; Haydock) children, and all that he shall leave behind. (Calmet) ---

Baasa himself died a natural death, ver. 6. (Salien)

Haydock: 1Ki 16:7

The evil, to punish it. (Menochius) ---

He, God, slew him, Baasa, (Calmet) or "because the latter slew" Nadab, &c. (Grotius) ---

God punished his usurpation and murders. (Calmet) ---

That is, &c., is not found in Hebrew, Chaldean, Septuagint, nor in some Latin copies. (Estius) ---

Hence Jehu might survive to admonish Josaphat, ver. 1. (Calmet)

Haydock: 1Ki 16:8

Years, in part, as he was slain in the 27th year of Asa, ver. 10.

Haydock: 1Ki 16:9

Horsemen. Hebrew, "chariots." (Septuagint) (Calmet) ---

But Josephus styles him, Hipparchon, "general of the horse." (Menochius) ---

Rebelled. Hebrew, "conspired." (Haydock) ---

He acted privately at first. (Menochius) ---

Governor. Hebrew, "steward of his house." Chaldean and Arabic, "in the temple of the idol Arsa," the earth, whom the pagans worshipped as the mother of gods and men; unless Arsa be put for Asera, or Astarte. (Calmet)

Haydock: 1Ki 16:11

Wall. See 1 Kings xxv. 22. ---

Friends, from whom he had any thing to fear. (Menochius)

Haydock: 1Ki 16:13

Vanities; idols. (Haydock) ---

They raised fresh altars; or, by their example, encouraged the people to persevere in their impiety. (Menochius)

Haydock: 1Ki 16:16

All Israel, that was in the army, while others took part with Zambri. (Worthington)

Haydock: 1Ki 16:18

Himself. Hebrew may also signify, "he (Amri) burnt him." ---

Zambri, his rival. But the other sense is more natural. (Calmet) ---

Thus Sardanapalus chose to destroy himself, with all his riches, (Justin i.; Atheneus xii. 7.) to prevent the dead body from being insulted. It was for this reason the Sylla, the first of the Cornelian family, ordered his remains to be burnt. (Cicero, Leg. i.) (Tirinus)

Haydock: 1Ki 16:19

To sin. Zambri had sufficient time, in seven days, (Haydock) to manifest his evil dispositions, of which he had perhaps given proof before. (Calmet)

Haydock: 1Ki 16:21

Parts. Those who had chosen Amri, were mortified at the election made by the army, and therefore set up another king. (Calmet) ---

The contest seems to have lasted four years. (Houbigant)

Haydock: 1Ki 16:22

Died in the battle, wherein Amri prevailed. (Menochius)

Haydock: 1Ki 16:23

In the one and thirtieth year, &c. Amri began to reign in the seven and twentieth year of Asa; but had not the quiet possession of the kingdom, till the death of his competitor Thebni, which was in the one and thirtieth year of Asa's reign. (Challoner) ---

Twelve years in all, (Worthington) comprehending the four of civil war; six at Thersa, and two in Samaria. (Houbigant)

Haydock: 1Ki 16:24

Silver: 684 l. 7 s. 6 d. sterling. (Arbuthnot) ---

The place was sold so cheap, on condition that it should be called after the original owner. (Salien) ---

Somer dwelt there; and several houses had been already erected, (chap. xiii. 32.) and even streets, by the king of Syria, for the convenience of his merchants, chap. xx. 34. (Haydock) ---

Thersa had lately been so much ruined by civil wars, that Amri thought proper to choose a new seat of government. Samaria was greatly adorned by succeeding kings, chap. xxii. 39. It stood in a delightful and commanding situation, and gave its name to the adjacent territory, and to the whole kingdom of Israel. Benadad besieged it twice; and Salmanasar took it. The kings of Egypt laid claim to it, after the death of Alexander: but Antiochus, of Syria, took it from them. Hyrcanus levelled it with the ground. Herod the Great rebuilt the city, and called it Sebaste, in honour of Augustus.

Haydock: 1Ki 16:25

Above. He made a law, (Calmet) to force all to conform to the established irreligion, Micheas vi. 16. (Haycock)

Haydock: 1Ki 16:26

With their vanities. That is, their idols, their golden calves, vain, false, deceitful things.

Haydock: 1Ki 16:31

Jezabel, whose name is become proverbial, to designate a proud, lewd, cruel, and impious woman, Apocalypse ii. 20. Grotius compares her with Tullia, Fulvia, and Eudoxia, the respective wives of Tarquin, Anthony, and Arcadius. She was the chief promoter of all the evils of Achab's reign. He did not insist that she should embrace the true religion, when he married her; as it is supposed former kings had done, when they espoused women who had been brought up in idolatry. (Calmet) ---

He even introduced her country's idols, and thus enhanced upon the wickedness of his predecessors. (Haycock) ---

Ethbaal. Menander (following Josephus, contra Apion i.) calls him Ithobaal, and remarks that his reign was memorable for a year's drought; probably that of three years, under Achaz, chap. xvii. 1. Ethbaal was king of Tyre, and ruled over the Sidonians likewise, chap. v. 6.

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.

Gill: 1Ki 16:2

Forasmuch as I exalted thee out of the dust,.... From a very low estate, and mean family:

and made thee prince over my people Israel; as they were of right, and ought to have been; and though Baasha got the kingdom by treachery and murder, yet the translation of the kingdom to him was according to the appointment of God, and by his overruling providence; and even his act of killing Nadab was a fulfilment of a prophecy of his; and had he done it in obedience to the will of God, and in vengeance for his sin, would not have been blameworthy, since then he would have been an executioner of the, justice of God:

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; committing and encouraging the same idolatrous practices, so very provoking to God.

Gill: 1Ki 16:3

Behold, I will take away the posterity of Baasha, and the posterity of his house,.... By death, there shall be none of his family remaining in any branch of it:

and I will make thy house like the house of Jeroboam the son of Nebat; execute the same judgment on it, and in the same manner, their sins being alike.

Gill: 1Ki 16:4

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. They should not have burial, which is just the same that was threatened to and executed on Jeroboam's family, 1Ki 14:11.

Gill: 1Ki 16:5

Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel? As those of Jeroboam and Nadab were, 1Ki 14:19.

Gill: 1Ki 16:6

So Baasha slept with his fathers,.... Or died, not a violent, but natural, death:

and was buried in Tirzah; where was the royal palace of the kings of Israel:

and Elah his son reigned in his stead; yet but a short time.

Gill: 1Ki 16:7

And also by the hand of the prophet Jehu, the son of Hanani, came the word of the Lord against Baasha, and against his house,.... Which is here repeated, as Abarbinel thinks, because in the former prophecy the threatening was on account not of his own sin, but because he made Israel to sin; but here it is because of his own evil works, as it follows:

even for 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: worshipping the golden calves as they did:

and because he killed him; either Jeroboam; for, according to Dr. Lightfoot ^b, he was alive this year; rather Nadab the son of Jeroboam, who it is certain was slain by Baasha; though it may refer, as Abarbinel thinks, to the whole house of Jeroboam; though it was agreeable to the will of God, yet was not done by Baasha with any regard to it, but to gratify his malice and ambition, and therefore punishable for it.

Gill: 1Ki 16:8

In the twenty sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years. Not complete, for he died in the twenty seventh of Asa, 1Ki 16:10 he reigned just the time that Nadab the son of Jeroboam did, 1Ki 15:25.

Gill: 1Ki 16:9

And his servant Zimri, captain of half his chariots,.... His military chariots; there were two captains of them, and this was one of them; so the Targum,

"one of the two masters or captains of the chariots:''

conspired against him, as he was in Tirzah drinking himself drunk in the house of Arza, steward of his house in Tirzah; who had the charge of his wine and other liquors, to which he was addicted beyond measure; and this was a fit opportunity for Zimri to fall upon him, and slay him, when he was drunk, and off his guard, and his army at the same time was besieging Gibbethon, 1Ki 16:15 so that there was a very great likeness in what befell the family of Baasha, to that of the family of Jeroboam; for as the son of the one, and of the other, reigned but two years, so they were both slain by their servants, and both at a time when Gibbethon was besieged; the Targum takes this Arza to be the temple of an idol so called, near the royal palace.

Gill: 1Ki 16:10

And Zimri went in and smote him, and killed him,.... When in his drunken fit: and this was

in the twenty seventh year of Asa; when Elah had not reigned two full years:

and reigned in his stead; that is, Zimri; his reign was short indeed, but seven days, 1Ki 16:15.

Gill: 1Ki 16:11

And it came to pass when he began to reign, as soon as he sat on his throne,.... Perhaps the very first day,

that he slew all the house of Baasha; his whole family, all the children that he had, that there might be none to make pretensions to the throne:

he left him not one that pisseth against a wall, neither of his kinsfolks nor of his friends; not any that might avenge the blood of his family, that might have a right or inclination to do it.

Gill: 1Ki 16:12

Thus did Zimri destroy all the house of Baasha, according to the word of the Lord, which he spoke against Baasha by Jehu the prophet. That not only his posterity, but all any way related to him, should be cut off; yea, it seems to have been carried further, even to all that were in any connection with him in point of friendship, see 1Ki 16:3.

Gill: 1Ki 16:13

For all the sins of Baasha, and the sins of Elah his son,.... By which it appears that the son trod in the steps of his father, and was therefore cut off:

by which they sinned, and by which they made Israel to sin, in provoking the Lord God of Israel to anger with their vanities; their idols, which had nothing in them, and cannot be of any service to their worshippers; and to serve such, and neglect the worship of the true God, and draw others into the same iniquity, must be very provoking to the most High.

Gill: 1Ki 16:14

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? See 1Ki 16:5.

Gill: 1Ki 16:15

In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah, &c. Until the army under Omri came and took the palace, and destroyed him:

and the people were encamped against Gibbethon, which belongeth to the Philistines; it was besieged in Nadab's time, but upon his death, by Baasha, the siege was raised; or however, if then taken, it was recovered by the Philistines, and now besieged again by the Israelites, see 1Ki 15:27.

Gill: 1Ki 16:16

And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king,.... Tidings came to the army of what he had done, which was displeasing to them:

wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp; that is, all Israel that were in the army proclaimed Omri, their general, king; just as the Roman army declared Vespasian, their general, emperor of Rome, and as several of the emperors were chosen.

Gill: 1Ki 16:17

And Omri went up from Gibbethon, and all Israel with him,.... He, and the army under him, broke up the siege of that place, and marched to Tirzah; which, according, to Bunting ^c were thirty six miles distant from each other: and they besieged Tirzah; the royal city, in which Zimri was.

Gill: 1Ki 16:18

And it came to pass, that when Zimri saw that the city was taken,.... That Omri, and the army with him, had got into it, being a place not much fortified, and Zimri not having force enough to defend it against such an army:

that he went into the palace of the king's house; into the innermost and most splendid, as well as the strongest part of it:

and burnt the king's house over him with fire, and he died; that he might not fall into the hands of his rival, who he might fear would use him ill, and that he might not enjoy the royal palace; though Kimchi thinks that Omri set fire to the palace, and burnt it over the head of Zimri, in which he perished; and this sense the text will bear.

Gill: 1Ki 16:19

For his sins which he sinned in doing evil in the sight of the Lord,.... In the former part of his life, as well as now:

in walking in the way of Jeroboam, and in his sin which he did to make Israel sin; worshipping the golden calves, which he might do while a captain of the chariots, and also since he usurped the crown, sacrificing to them by way of thanksgiving, for being in possession of the kingdom; and though his reign was so short, he might give plain and strong intimations that he should continue the worship of idols.

Gill: 1Ki 16:20

Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the kings of Israel? What he did both before and after his usurpation, during the seven days he was king, and the manner of his conspiracy, and success in it.

Gill: 1Ki 16:21

Then were the people of Israel divided into two parts,.... About the succession in the kingdom:

half the people followed Tibni the son of Ginath, to make him king: these were the friends of Zimri, or however such who did not like that the army should impose a king upon them; who this Tibni was is not said:

and half followed Omri; the general of the army, perhaps the whole of that.

Gill: 1Ki 16:22

But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath,.... Very probably they had a battle, in which the latter were worsted:

so Tibni died; in the battle:

and Omri reigned; took possession of the throne, his rival being slain.

Gill: 1Ki 16:23

In the thirty first year of Asa king of Judah began Omri to reign over Israel twelve years,.... Which are to be reckoned not from the thirty first of Asa; for Ahab the son of Omri began to reign in his thirty eighth year, and so his reign would be but seven or eight years; but they are reckoned from the twenty seventh of Asa, the beginning of it, when Elah was slain by Zimri, and he died, which to the end of the thirty eight of Asa make twelve years; for the division, according to the Jewish chronology ^d, lasted four years; Jarchi says five ^e; and from the beginning of that his reign is reckoned, though he did not reign over all Israel, or completely, until the thirty first of Asa, when Tibni died:

six years reigned he in Tirzah; the royal city of the kings of Israel, from Jeroboam to this time, and the other six he reigned in Samaria, built by him, as in the next verse.

Gill: 1Ki 16:24

And he bought the hill of Samaria of Shemer, for two talents of silver,.... A talent of silver, according to Brerewood ^f, was of our money three hundred and seventy five pounds, so that this hill was purchased at seven hundred and fifty pounds:

and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria; its name from him was Shomeron, which is the Hebrew name for Samaria; which, according to Bunting ^g was six miles from Tirzah, and ever after the royal seat of the kings of Israel.

Gill: 1Ki 16:25

But Omri wrought evil in the eyes of the Lord,.... Openly and publicly, as if it were in defiance of him:

and did worse than all that were before him; taking no warning by the judgments inflicted on them, which aggravated his sins; and besides, he not only worshipped the calves, as the rest, and drew Israel by his example into the same, as they did, but he published edicts and decrees, obliging them to worship them, and forbidding them to go to Jerusalem, called "the statutes of Omri", Mic 6:16.

Gill: 1Ki 16:26

For he walked in the way of Jeroboam the son of Nebat, in his sin wherewith he made Israel to sin,.... Worshipping the calves;

to provoke the Lord God of Israel to anger with their vanities; these, and whatsoever idols else were worshipped by him, see 1Ki 16:13.

Gill: 1Ki 16:27

Now the rest of the acts of Omri, which he did, and his might which he showed, are they not written in the book of the chronicles of the kings of Israel? Where those of the preceding kings were written, see 1Ki 14:19.

Gill: 1Ki 16:28

So Omri slept with his fathers,.... Died a natural death:

and was buried in Samaria; the city he had built, and now the royal seat and metropolis of the kingdom:

and Ahab his son reigned in his stead; of whom much is said in the following history.

Gill: 1Ki 16:29

And in the thirty fifth year of Asa king of Judah began Ahab the son of Omri to reign over Israel,.... At the latter end of it, the same year his father died, see 1Ki 16:23.

and Ahab the son of Omri reigned over Israel in Samaria twenty two years; the same number of years Jeroboam did, 1Ki 14:20.

Gill: 1Ki 16:30

And Ahab the son of Omri did evil in the sight of the Lord, above all that were before him. Adding other idols to the calves, and those more abominable than they; since the other kings pretended to worship God in them, but he worshipped other gods besides him, as the following verses show.

Gill: 1Ki 16:31

And it came to pass, as if it had been a light thing for him to walk in the sin of Jeroboam the son of Nebat,.... To worship the golden calves he set up:

that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians; who is called Ithobalus and Itobalus king of the Tyrians, by Heathen historians ^h; and, by Theophilus of Antioch ⁱ, Juthobalus, priest of Astarte; for Tyre and Zidon were under one king. This woman was not only of another nation, and an idolater, but a very filthy woman, and is made the emblem of the whore of Rome, Rev 2:20.

and went and served Baal, and worshipped him that is, went to Zidon and Tyre, and worshipped his wife's gods, which were either Jupiter Thalassius, the god of the Zidoaians, or Hercules, whom the Tyrians worshipped.

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.”

NET Notes: 1Ki 16:2

¹ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.

² tn Heb “walked in the way of Jeroboam.”

³ tn Heb “angering me by their sins.”

NET Notes: 1Ki 16:3

¹ tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” However, an alternate view takes בָּעַר (ba’ar) as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I am ready to sweep away Baasha and his family.” Either metaphor emphasizes the thorough and destructive nature of the coming judgment.

² tc The Old Greek, Syriac Peshitta, and some mss of the Targum have here “his house.”

NET Notes: 1Ki 16:4

¹ tn Heb “the ones belonging to Baasha.”

NET Notes: 1Ki 16:5

¹ tn Heb “As for the rest of the events of Baasha, and that which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”

NET Notes: 1Ki 16:6

¹ tn Heb “lay down with his fathers.”

NET Notes: 1Ki 16:7

¹ tn Heb “and also through Jehu son of Hanani the word of the Lord came concerning [or “against”] Baasha and his house, and because of all the evil which he did in the eyes of the Lord.”

² tn Heb “angering him by the work of his hands, so that he was like the house of Jeroboam, and because of how he struck it down.”

NET Notes: 1Ki 16:9

¹ tn Heb “while he was drinking and drunken.”

NET Notes: 1Ki 16:10

¹ tn Heb “and he became king in his place.”

NET Notes: 1Ki 16:11

¹ tn Heb “and he did not spare any belonging to him who urinate against a wall, [including] his kinsmen redeemers and his friends.”

NET Notes: 1Ki 16:12

¹ tn Heb “according to the word of the Lord which he spoke concerning [or “spoke against”]).”

NET Notes: 1Ki 16:13

¹ tn Heb “angering the Lord God of Israel with their empty things.”

NET Notes: 1Ki 16:14

¹ tn Heb “As for the rest of the events of Elah, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”

NET Notes: 1Ki 16:15

¹ tn Heb “Now the people were encamped.

NET Notes: 1Ki 16:16

¹ tn Heb “and the people who were encamped heard.”

² tn Heb “has conspired against and also has struck down the king.”

NET Notes: 1Ki 16:18

¹ tn Heb “and he burned the house of the king over him with fire and he died.”

NET Notes: 1Ki 16:19

¹ tn Heb “in the eyes of.”

² tn Heb “walking in the way of Jeroboam and in his sin which he did to make Israel sin.”

NET Notes: 1Ki 16:20

¹ tn Heb “As for the rest of the events of Zimri, and his conspiracy which he conspired, are they not written on the scroll of the events of the days of the kings of Israel?”

NET Notes: 1Ki 16:24

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

² tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 150 pounds of silver.

³ tn Heb “he built up the hill.”

NET Notes: 1Ki 16:25

¹ tn Heb “in the eyes of.”

NET Notes: 1Ki 16:26

¹ tn Heb “walked in all the way of Jeroboam son of Nebat and in his sin which he made Israel sin.”

² tn Heb “angering the Lord God of Israel with their empty things.”

NET Notes: 1Ki 16:27

¹ tn Heb “As for the rest of the acts of Omri which he did, and his strength which he demonstrated, are they not written on the scroll of the events of the days of the kings of Israel?”

NET Notes: 1Ki 16:28

¹ tn Heb “lay down with his fathers.”

² tc The Old Greek has eight additional verses here. Cf. 1 Kgs 22:41-44.

NET Notes: 1Ki 16:29

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 1Ki 16:30

¹ tn Heb “in the eyes of.”

NET Notes: 1Ki 16:31

¹ tn Heb “and he went and served Baal and bowed down to him.”

sn The Canaanites worshiped Baal as a storm and fertility god.

Geneva Bible: 1Ki 16:2

^{( a )} 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;

^{( a )} Thus spoke Jehu to Baasha in the Name of the Lord.

Geneva Bible: 1Ki 16:3

Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make ^{( b )} thy house like the house of Jeroboam the son of Nebat.

^{( b )} Meaning, the house of Baasha.

Geneva Bible: 1Ki 16:7

And also ^{( c )} by the hand of the prophet Jehu the son of Hanani came the word of the LORD against Baasha, and against his house, even for 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 ^{( d )} him.

^{( c )} That is, the prophet did his message.

^{( d )} Meaning, Nadab Jeroboam's son.

Geneva Bible: 1Ki 16:9

And his servant Zimri, captain of half [his] chariots, conspired against him, as he was in Tirzah, ^{( e )} drinking himself drunk in the house of Arza steward of [his] house in Tirzah.

^{( e )} The Chaldee text has this, "Drinking till he was drunk in the temple of Arza the idol by his house in Tirzah".

Geneva Bible: 1Ki 16:12

Thus did Zimri destroy all the house of Baasha, according to the word of the LORD, which he spake against Baasha by Jehu the ^{( f )} prophet,

^{( f )} Both Hanani his father and he were prophets.

Geneva Bible: 1Ki 16:15

In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people [were] encamped ^{( g )} against Gibbethon, which [belonged] to the Philistines.

^{( g )} The siege had continued from the time of Nadab Jeroboam's son.

Geneva Bible: 1Ki 16:17

And Omri went up from Gibbethon, and all Israel with him, and they besieged ^{( h )} Tirzah.

^{( h )} Where Zimri holed up.

Geneva Bible: 1Ki 16:21

Then were the people of Israel divided into two parts: ^{( i )} half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.

^{( i )} That is, the people who were not at the siege of Gibbethon: for there they had chosen Omri.

Geneva Bible: 1Ki 16:25

But Omri wrought evil in the eyes of the LORD, and did ^{( k )} worse than all that [were] before him.

^{( k )} For such is the nature of idolatry, that the superstition of it daily increases, and the older it is, the more abominable it is before God and his Church.

Geneva Bible: 1Ki 16:28

So Omri slept with his fathers, and was buried in ^{( l )} Samaria: and Ahab his son reigned in his stead.

^{( l )} He was the first king that was buried in Samaria, after that the kings house was burnt in Tirzah.

Geneva Bible: 1Ki 16:31

And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took ^{( m )} to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.

^{( m )} By whose influence he fell into wicked and strange idolatry and cruel persecution.

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.

MHCC: 1Ki 16:15-28

When men forsake God, they will be left to plague one another. Proud aspiring men ruin one another. Omri struggled with Tibni some years. Though we do not always understand the rules by which God governs nations and individuals in his providence, we may learn useful lessons from the history before us. When tyrants succeed each other, and massacres, conspiracies, and civil wars, we may be sure the Lord has a controversy with the people for their sins; they are loudly called to repent and reform. Omri made himself infamous by his wickedness. Many wicked men have been men of might and renown; have built cities, and their names are found in history; but they have no name in the book of life.

MHCC: 1Ki 16:29-34

Ahab did evil above all that reigned before him, and did it with a particular enmity both against Jehovah and Israel. He was not satisfied with breaking the second commandment by image-worship, he broke the first by worshipping other gods: making light of lesser sins makes way for greater. Marriages with daring offenders also imbolden in wickedness, and hurry men on to the greatest excesses. One of Ahab's subjects, following the example of his presumption, ventured to build Jericho. Like Achan, he meddled with the accursed thing; turned that to his own use, which was devoted to God's honour: he began to build, in defiance of the curse well devoted to God's honour: he began to build, in defiance of the curse well known in Israel; but none ever hardened his heart against God, and prospered. Let the reading of this chapter cause us to mark the dreadful end of all the workers of iniquity. And what does the history of all ungodly men furnish, what ever rank or situation they move in, but sad examples of the same?

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.

Matthew Henry: 1Ki 16:15-28

Solomon observes (Pro 28:2) that for the transgression of a land many were the princes thereof (so it was here in Israel), but by a man of understanding the state thereof shall be prolonged - so it was with Judah at the same time under Asa. When men forsake God they are out of the way of rest and establishment. Zimri, and Tibni, and Omri, are here striving for the crown. Proud aspiring men ruin one another, and involve others in the ruin. These confusions end in the settlement of Omri; we must therefore take him along with us through this part of the story.

I. How he was chosen, as the Roman emperors often were, by the army in the field, now encamped before Gibbethon. Notice was soon brought thither that Zimri had slain their king (1Ki 16:16) and set up himself in Tirzah, the royal city, whereupon they chose Omri king in the camp, that they might without delay avenge the death of Elah upon Zimri. Though he was idle and intemperate, yet he was their king, and they would not tamely submit to his murderer, nor let the treason go unpunished. They did not attempt to avenge the death of Nadab upon Baasha, perhaps because the house of Baasha had ruled with more gentleness than the house of Jeroboam; but Zimri shall feel the resentments of the provoked army. The siege of Gibbethon is quitted (Philistines are sure to gain when Israelites quarrel) and Zimri is prosecuted.

II. How he conquered Zimri, who is said to have reigned seven days (1Ki 16:15), so long before Omri was proclaimed king and himself proclaimed traitor; but we may suppose it was a longer time before he died, for he continued long enough to show his inclination to the way of Jeroboam, and to make himself obnoxious to the justice of God by supporting his idolatry, 1Ki 16:19. Tirzah was a beautiful city, but not fortified, so that Omri soon made himself master of it (1Ki 16:17), forced Zimri into the palace, which being unable to defend, and yet unwilling to surrender, he burnt, and himself in it, 1Ki 16:18. Unwilling that his rival should ever enjoy that sumptuous palace, he burnt it; and fearing that if he fell into the hands of the army, either alive or dead, he should be ignominiously treated, he burnt himself in it. See what desperate practices men's wickedness sometimes brings them to, and how it hurries them into their own ruin; see the disposition of incendiaries, who set palaces and kingdoms on fire, though they are themselves in danger of perishing in the flame.

III. How he struggled with Tibni, and at length got clear of him: Half of the people followed this Tibni (1Ki 16:21), probably those who were in Zimri's interest, with whom others joined, who would not have a king chosen in the camp (lest he should rule by the sword and a standing army), but in a convention of the states. The contest between these two lasted some years, and, it is likely, cost a great deal of blood on both sides, for it was in the twenty-seventh year of Asa that Omri was first elected (1Ki 16:15) and thence the twelve years of his reign are to be dated; but it was not till the thirty-first year of Asa that he began to reign without a rival; then Tibni died, it is likely in battle, and Omri reigned, 1Ki 16:22. Sir Walter Raleigh, in his History of the World (2.19.6), enquires here why it was that in all these confusions and revolutions of the kingdom of Israel they never thought of returning to the house of David, and uniting themselves again to Judah, for then it was better with them than now; and he thinks the reason was because the kings of Judah assumed a more absolute, arbitrary, and despotic power than the kings of Israel. It was the heaviness of the yoke that they complained of when they first revolted from the house of David, and the dread of that made them ever after averse to it, and attached to kings of their own, who ruled more by law and the rules of a limited monarchy.

IV. How he reigned when he was at length settled on the throne. 1. He made himself famous by building Samaria, which, ever after, was the royal city of the kings of Israel (the palace at Tirzah being burnt), and in process of time grew so considerable that it gave name to the middle part of Canaan (which lay between Galilee on the north and Judea on the south) and to the inhabitants of that country, who were called Samaritans. He bought the ground for two talents of silver, somewhat more than 700 l. of our money, for a talent was 353 l. 11 s. 10 1/2 d. Perhaps Shemer, who sold him the ground, let him have it considerably the cheaper upon condition that the city should be called after his name, for otherwise it would have borne the name of the purchaser; it was called Samaria, or Shemeren (as it is in the Hebrew), from Shemer, the former owner, 1Ki 16:24. The kings of Israel changed their royal seats, Shechem first, then Tirzah, now Samaria; but the kings of Judah were constant to Jerusalem, the city of God. Those that cleave to the Lord fix, but those that leave him ever wander. 2. He made himself infamous by his wickedness; for he did worse than all that were before him, 1Ki 16:25. Though he was brought to the throne with much difficulty, and Providence had remarkably favoured him in his advancement, yet he was more profane, or more superstitious, and a greater persecutor, than either of the houses of Jeroboam or Baasha. He went further than they had done in establishing iniquity by a law, and forcing his subjects to comply with him in it; for we read of the statutes of Omri, the keeping of which made Israel a desolation, Mic 6:16. Jeroboam caused Israel to sin by temptation, example, and allurement; but Omri did it by compulsion.

V. How he ended his reign, 1Ki 16:27, 1Ki 16:28. He was in some repute for the might which he showed. Many a bad man has been a stout man. He died in his bed, as did Jeroboam and Baasha themselves; but, like them, left it to his posterity to fill up the measure, and then pay off the scores, of his iniquity.

Matthew Henry: 1Ki 16:29-34

We have here the beginning of the reign of Ahab, of whom we have more particulars recorded than of any of the kings of Israel. We have here only a general idea given us of him, as the worst of all the kings, that we may expect what the particulars will be. He reigned twenty-two years, long enough to do a great deal of mischief.

I. He exceeded all his predecessors in wickedness, did evil above all that were before him (1Ki 16:30), and, as if it were done with a particular enmity both to God and Israel, to affront him and ruin them, it is said, He did more purposely to provoke the Lord God of Israel to anger, and, consequently, to send judgments on his land, than all the kings of Israel that were before him, 1Ki 16:33. It was bad with the people when every successive king was worse than his predecessor. What would they come to at last? He had seen the ruin of other wicked kings and their families; yet, instead of taking warning, his heart was hardened and enraged against God by it. He thought it a light thing to walk in the sins of Jeroboam, 1Ki 16:31. It was nothing to break the second commandment by image-worship, he would set aside the first also by introducing other gods; his little finger should fall heavier upon God's ordinances than Jeroboam's loins. Making light of less sins makes way for greater, and those that endeavour to extenuate other people's sins will but aggravate their own.

II. He married a wicked woman, who he knew would bring in the worship of Baal, and seemed to marry her with that design. As if it had been a light thing to walk in the sins of Jeroboam, he took to wife Jezebel (1Ki 16:31), a zealous idolater, extremely imperious and malicious in her natural temper, addicted to witchcrafts and whoredoms (2Ki 9:22), and every way vicious. The false prophetess spoken of Rev 2:20 is there called Jezebel, for a wicked woman could not be called by a worse name than hers; what mischiefs she did, and what mischief at last befel her (2Ki 9:33), we shall find in the following story; this one strange wife debauched Israel more than all the strange wives of Solomon.

III. He set up the worship of Baal, forsook the God of Israel and served the god of the Sidonians, Jupiter instead of Jehovah, the sun (so some think), a deified hero of the Phoenicians (so others): he was weary of the golden calves, and thought they had been worshipped long enough; such vanities were they that those who had been fondest of them at length grew sick of them, and, like adulterers, much have variety. In honour of this mock deity, whom they called Baal - lord, and for the convenience of his worship, 1. Ahab built a temple in Samaria, the royal city, because the temple of God was in Jerusalem, the royal city of the other kingdom. He would have Baal's temple near him, that he might the better frequent it, protect it, and put honour upon it. 2. He reared an altar in that temple, on which to offer sacrifice to Baal, by which they acknowledged their dependence upon him and sought his favour. O the stupidity of idolaters, who are at a great expense to make one their friend whom they might have chosen whether they would make a god of or no! 3. He made a grove about his temple, either a natural one, by planting shady trees there, or, if those would be too long in growing, an artificial one in imitation of it; for it is not said he planted, but he made a grove, something that answered the intention, which was to conceal and so countenance the abominable impurities that were committed in the filthy worship of Baal. Lucus, à lucendo, quia non lucet - He that doeth evil hateth the light.

IV. One of his subjects, in imitation of his presumption, ventured to build Jericho, in defiance of the curse Joshua had long since pronounced on him that should attempt it, 1Ki 16:34. It comes in as an instance of the height of impiety to which men had arrived, especially at Bethel, where one of the calves was, for of that city this daring sinner was. Observe, 1. How ill he did. Like Achan he meddled with the accursed thing, turned that to his own use which was devoted to God's honour. He began to build, in defiance of the curse well known in Israel, jesting with it perhaps as a bugbear, or fancying its force worn out by length of time, for it was above 500 years since it was pronounced, Jos 6:26. He went on to build, in defiance of the execution of the curse in part; for, though his eldest son died when he began, yet he would proceed in contempt of God and his wrath revealed from heaven against his ungodliness. 2. How ill he sped. He built for his children, but God wrote him childless; his eldest son died when he began, the youngest when he finished, and all the rest (it is supposed) between. Note, Those whom God curses are cursed indeed; none ever hardened his heart against God and prospered. God keep us back from presumptuous sins, those great transgressions!

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.

Keil-Delitzsch: 1Ki 16:8-14

The Reign of Elah. - As Baasha reigned from the third to the twenty-sixth year of Asa, i.e., not quite twenty-four years, but only twenty-three years and a few months, so his son Elah reigned from the twenty-sixth to the twenty-seventh year of Asa, i.e., not quite two years.

1Ki 16:9-11

Zimri , the commander of the half of his war-chariots, conspired against him, and not only slew him, when he was intoxicated ( שׁכּור שׁתה ) at a drinking bout in the house of Arza , the prefect of his palace, but after ascending the throne exterminated the whole family of Baasha to the very last man. The prefect of the palace was no doubt a party to the conspiracy, and had probably arranged the drinking bout in his house for the purpose of carrying it out. "He did not leave him בּקיר משׁתּין (see at 1Ki 14:10), either his avengers ( גּאליו , blood-relations, who might have avenged his death) or his friends."These words simply serve to explain בּקיר משׁתּין , and show that this phrase is to be understood as relating to males only.

1Ki 16:12-14

"According to the word of the Lord;"see at 1Ki 16:1. כּל־חטּאות אל , with regard to all, i.e., on account of all the sins (compare 1Ki 16:7, where על is used). בּהבליהם , through their nothingnesses, i.e., their idols, by which the golden calves are meant.

Keil-Delitzsch: 1Ki 16:15-18

The Reign of Zimri lasted only seven days. As soon as the people of war ( העם ), who were besieging Gibbethon (see at 1Ki 15:27), heard of his conspiracy, his usurpation of the throne, and his murderous deeds, they proclaimed Omri king in the camp of the military commanders, and he at once, with all Israel, i.e., all the army, raised the siege of Gibbethon, to lay siege to Thirza. Now when Zimri saw that the city was taken, he went into the castle of the royal palace and burned the king's house over his own head, as Sardanapalus did, according to Justin ( Hist . i. 3). ארמון does not mean harem (Ewald), but the high castle (from ארם , to be high); here and in 2Ki 15:25, the citadel of the royal palace, which consisted of several buildings.

Keil-Delitzsch: 1Ki 16:19-20

1Ki 16:19 is connected with ויּמת in 1Ki 16:18 : "and so died for his sins,"i.e., as a punishment for them.

Keil-Delitzsch: 1Ki 16:21-22

But Omri did not come into possession of an undisputed sovereignty immediately upon the death of Zimri. The nation divided itself into two halves; one half was behind Tibni , the son of Ginath (i.e., declared in favour of Tibni), to make him king, the other adhered to Omri . Nevertheless Omri's gained the upper hand over the party of Tibni, and the latter died, whereupon Omri became king after four years, as we may see from a comparison of 1Ki 16:15, 1Ki 16:16 with 1Ki 16:23. The "people of Israel"(1Ki 16:21) are probably the fighting people, so that the succession to the throne was decided by the military. אהרי היה as in 2Sa 2:10. הזק , with an accusative instead of with על , in the sense of to overpower, as in Jer 20:7. According to Josephus ( Ant . viii. 12, 5), Tibni was slain by his opponent; but this is not contained in the words; on the contrary, all that is implied in the connection of ויּמת with וגו ויּחזק וגו/ is that he met with his death in the decisive engagement in which the opposing party triumphed.

Keil-Delitzsch: 1Ki 16:23-28

The Reign of Omri. - 1Ki 16:23. Omri reigned twelve years, i.e., if we compare 1Ki 16:15 and 1Ki 16:23 with 1Ki 16:29, reckoning from his rebellion against Zimri; so that he only possessed the sole government for eight years (or, more exactly, seven years and a few months), viz., from the 31st to the 38th years of Asa, and the conflict with Tibni for the possession of the throne lasted about four years. "At Thirza he reigned six years,"i.e., during the four years of the conflict with Tibni, and after his death two years more.

1Ki 16:24

As soon as he had obtained undisputed possession of the throne, he purchased the hill Shomron (Samaria) from Shemer ( Semer ) for two talents of silver, about 5200 thalers (£780 - Tr.), built houses upon it, and named the town which he built after the former owner of the hill שׁמרון , rendered by the lxx Σεμηρών here, but everywhere else Σαμάρεια (Samaria), after the Chaldee form שׁמרין (Ezr 4:10, Ezr 4:17). This city he made his seat ( Residenz , place of residence, or capital), in which he resided for the last six years of his reign, and where he was buried after his death (1Ki 16:28). Samaria continued to be the capital of the kingdom of the ten tribes from that time forward, and the residence of all succeeding kings of Israel until the destruction of this kingdom after its conquest by Salmanasar (2Ki 18:9-10). The city was two hours and a half to the north-west of Sichem, upon a mountain or hill in a mountain-hollow ( Bergkessel , lit., mountain-caldron) or basin of about two hours in diameter, surrounded on all sides by still higher mountains. "The mountains and valleys round about are still for the most part arable, and are alive with numerous villages and diligent cultivation."The mountain itself upon which Samaria stood is still cultivated to the very top, and about the middle of the slope is surrounded by a narrow terrace of level ground resembling a girdle. And even higher up there are marks of smaller terraces, where streets of the ancient city may possibly have run. After the captivity Samaria was retaken and demolished by John Hyrcanus, and lay in ruins till Gabinius the Roman governor rebuilt it (Joseph. Ant . xiii. 19, 2, 3, and iv. 5, 3). Herod the Great afterwards decorated it in a marvellous manner, built a temple there to the emperor Augustus, and named the city after him Σεβαστή , i.e., Augusta , from which arose the present name Sebuste or Sebustieh , borne by a village which is still standing on the ancient site: "a pitiable hamlet consisting of a few squalid houses, inhabited by a band of plunderers, notorious as thieves even among their lawless fellow-countrymen"(V. de Velde, i. p. 378). - But by the side of this there are magnificent ruins of an ancient Johannite church, with the reputed grave of John the Baptist and remains of limestone columns at the foot of the mountain (cf., Robinson, Pal . iii. p. 136ff.; Van de Velde, Syria and Pal . i. p. 374ff.; and C. v. Raumer, Pal . pp. 159,160).

1Ki 16:25-28

Omri also walked in the ways of Jeroboam, and acted worse than his predecessors upon the throne. - For 1Ki 16:26 and 1Ki 16:27, compare 1Ki 16:13 and 1Ki 16:14.

Keil-Delitzsch: 1Ki 16:29

The ascent of the throne of Israel by Ahab (1Ki 16:29) formed a turning-point for the worse, though, as a comparison of 1Ki 16:30 with 1Ki 16:25 clearly shows, the way had already been prepared by his father Omri.

Keil-Delitzsch: 1Ki 16:30-32

Whereas the former kings of Israel had only perpetuated the sin of Jeroboam, i.e., the calf-worship. or worship of Jehovah under the image of an ox, which he had introduced, Ahab was not satisfied with this. לכתּו הנקל ויהי , "it came to pass, was it too little?"i.e., because it was too little (cf. Ewald, §362, a .) to walk in the sins of Jeroboam, that he took as his wife Jezebel, the daughter of Ethbaal the king of the Sidonians, and served Baal, and worshipped him. ויּלך before ויּעבד , "he went and served,"is a pictorial description of what took place, to give greater prominence to the new turn of affairs. אתבּעל .sri (i.e., with Baal) is the Εἰθώβαλος ( בּעל אתּו or Ἰθόβαλος : Jos. Ant . viii. 13, 1) mentioned by Menander in Josephus, c. Ap . i. 18, who was king of Tyre and Sidon, and priest of Astarte, and who usurped the throne after the murder of his brother, king Pheles, and reigned thirty-two years. Jezebel ( איזבל , i.e., probably without cohabitation, cf. Gen 30:20, = untouched, chaste; not a contraction of אביזבל , as Ewald, §§ 273, b ., supposes) was therefore, as tyrant and murderess of the prophets, a worthy daughter of her father, the idolatrous priest and regicide. Baal (always הבּעל with the article, the Baal, i.e., Lord κατ ̓ ἐξοχήν ) was the principal male deity of the Phoenicians and Canaanites, and generally of the western Asiatics, called by the Babylonians בּל = בּעל (Isa 46:1), Βῆλος , and as the sun-god was worshipped as the supporter and first principle of psychical life and of the generative and reproductive power of nature (see at Jdg 2:13). Ahab erected an altar to this deity הבּעל בּית , in the house (temple) of Baal, which he had built at Samaria. The worship of Baal had its principal seat in Tyre, where Hiram, the contemporary of David and Solomon, had built for it a splendid temple and placed a golden pillar ( χρυσοῦν κίονα ) therein, according to Dius and Menander, in Joseph. Ant . viii. 5, 3, and c. Ap . i. 18. Ahab also erected a similar pillar ( מצּבה ) to Baal in his temple at Samaria (vid., 2Ki 3:2; 2Ki 10:27). For statues of images of Baal are not met with in the earlier times; and the בּעלים are not statues of Baal, but different modifications of that deity. It was only in the later temple of Baal or Hercules at Tyre that there was, as Cicero observes ( Verr . iv. 43), ex aere simulacrum ipsius Herculis, quo non facile quidquam dixerim me vidisse pulcrius .

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

Constable: 1Ki 16:8-14

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

The dynasties that Jeroboam and Baasha established were alike in several respects. Both were only two generations long. The first king in each dynasty reigned for a fairly long time, Jeroboam 29 years and Baasha 24. Assassins who were apparently confidants the kings trusted terminated both dynasties. Each assassin not only killed the king but also all his male descendants, as was customary. Perhaps the most significant difference is that Baasha, the first assassin, successfully established his own dynasty and ruled for many years. The second, Zimri, could not do so. He committed suicide seven days after he became king.

Elah reigned from 886-885 B.C. His assassin, Zimri, was one of his chariot commanders. As the prophet had foretold (v. 3), Baasha's dynasty ended with Elah's death (v. 11).

Constable: 1Ki 16:15-20

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

Zimri's seven-day reign in 885 B.C. was the shortest in the history of the Northern Kingdom.

Omri was commander-in-chief of Israel's army. He outranked Zimri. When word of Zimri's assassination of Elah reached the soldiers at Gibbethon (cf. 15:27), they immediately sided with their general and marched back to the capital to claim the throne for Omri. Zimri realized he could not oppose Omri successfully and chose suicide over execution. He also destroyed the palace in the process.

It was because of his sins in following Jeroboam's ways that God permitted Zimri to fail in his coup and to die (v. 20).

"Out of the chaos portrayed in this section will come Omri, a man who will stabilize the Northern Kingdom, establish a new capital, and begin a new dynasty. His family will rule through 2 Kings 10. They will therefore occupy more of the story than any other northern dynasty. Omrides will also serve as active opponents of the prophets and as patrons of idolatry, especially of Baal worship."¹⁶⁴

Constable: 1Ki 16:21-28

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

Controversy over who should succeed to Israel's throne raged for six years (885-880 B.C.) in Israel and threatened to consume the nation. Civil war followed Zimri's death (vv. 21-22). Omri finally overpowered Tibni and probably executed him (v. 22). One writer argued that Tibni did not necessarily die but simply passed off the scene.¹⁶⁵ The text seems to contradict this view.

For the last six years of his 12-year reign (880-874 B.C.), Omri reigned from Samaria. This was the new capital he built on a centrally located and easily defended hilltop 12 miles west of Tirzah.

Omri was probably the most capable king Israel had enjoyed since the division of the kingdom. Assyrian records refer to Israel as "the land of Omri."¹⁶⁶ His influence extended far. He defeated the Moabites the record of which constitutes one of the inscriptions on the famous Moabite Stone. He also made a treaty with Ethbaal, king of Tyre and Sidon (887-856 B.C.), that involved the marriage of his son, Ahab, and Ethbaal's daughter, Jezebel.

Still the writer of kings did not mention these strengths, only the fact that he was the worst king Israel had had spiritually (v. 25). He was very bad because he personally followed Jeroboam's cult and caused the people to sin by allowing it to flourish in Israel.

". . . Omri, the builder of Samaria and a man of high international fame, is dismissed in eight verses (1 Kgs 16:21-28). Why? Probably because he plays no particularly significant role in Israel's decline. Again, characterization is based largely on its role in plot development, not on how it will or will not satisfy modern historians."¹⁶⁷

The first period of antagonism between Israel and Judah ended about 874 B.C. when Ahab made a treaty with King Jehoshaphat of Judah.

"Comparing the political histories of the two kingdoms [during this first period of antagonism], one is struck by the turmoil in Israel and the stability in Judah. There were three violent disruptions of government and a civil war in Israel. In Judah, by contrast, the succession was orderly and routine.

"The reasons for the differences are geographical, political, and theological. Judah was relatively isolated, cut off from the coastal plain by the Philistines and from Transjordan by the Dead Sea. Israel, on the other hand, was neighbor to Syria and Phoenicia, and the major thoroughfares of Palestine passed through its territory, linking Israel to the larger biblical world and making it vulnerable to political developments there. Ethnically and culturally Judah was comparatively homogeneous. Israel with its ten tribes and large Canaanite population (Judg. 3:1-5) had a history of tribal rivalries (Judg. 8:1-3; 12:1-6) and had to contend with differing culture patterns. There were also basic differences in the understanding of kingship."¹⁶⁸

Constable: 1Ki 16:29

B. The Period of Alliance -1 Kings 16:29-2 Kings 9:29

King Jehoshaphat of Judah made peace with King Ahab of Israel (22:44). He did so by contracting a marriage between his son, Jehoram, and Ahab's daughter, Athaliah (2 Chron. 18:1). This ended the first period of antagonism between the two kingdoms (931-874 B.C.) and began a 33-year period of alliance (874-841 B.C.).

Constable: 1Ki 16:29--22:41

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

Ahab ruled Israel from Samaria for 22 years (874-853 B.C.). During the first of these years Asa ruled alone in Judah. Then for three years Asa and Jehoshaphat shared the throne. For the remainder of Ahab's reign Jehoshaphat ruled alone.

Constable: 1Ki 16:29-34

Ahab's wickedness 16:29-34

Verses 30 and 33 bracket and set forth Ahab's unusual wickedness with special emphasis. The writer had just written that Omri was the worst king so far (v. 25), but now he said Ahab exceeded him in wickedness. For Ahab, the fact that Jeroboam's cult deviated from the Mosaic Law was "trivial" (v. 31).¹⁶⁹

The writer held Ahab responsible for marrying Jezebel. This was fair because even in arranged marriages in the ancient world the candidates, especially the son, in most cases had the right of refusal. Ahab and Jezebel became the most notorious husband and wife team in Scripture.¹⁷⁰

Ahab's greatest sin, however, was that he brought the worship of Baal--the worship of the native Canaanites whom God has commanded Israel to exterminate--under the official protection of his government. Jeroboam had already refashioned Yahweh worship departing from what Moses had prescribed. Ahab went one step further. He officially replaced the worship of Yahweh with idolatry (cf. 18:4). This was a first in Israel's history.

"This represents a quantum leap in the history of apostasy."¹⁷¹

The temple and altar to Baal that Ahab erected in Israel's capital symbolized his official approval of this pagan religion. Remember the importance of David's bringing the ark into Jerusalem and Solomon's building a temple for Yahweh and what that symbolized?

Verse 34 may at first seem to have no connection with anything in the context. Perhaps the writer included it to show that as God had fulfilled His word about Jericho, so it would be in Ahab's case. Ahab was establishing paganism that God had already said He would judge. Similarly Hiel had tried to set up a city that God had previously said the Israelites should not rebuild (cf. Josh. 6:26). The building of Jericho is also a tribute to Ahab's apostasy since he must have ordered or permitted Hiel to rebuild the city in spite of Joshua's long-standing curse.

"The foundation sacrifice, revealed by modern archaeology, is probably what was involved. The children named were probably infants, dead or alive, placed in jars and inserted into the masonry, propitiating the gods and warding off evil."¹⁷²

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

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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.