1 Kings - Lesson 16

• As we prepare to study Chapter 16, it is important that we follow the progression of the storyline regarding the succession of the kings.

  • It was in Chapter 15, we were introduced to Abijam’s son Asa who became king in his place over Judah.

    • Abijam’s reign was marked by much sin and consistent ruling to that of his father, King Rehoboam.

    • Remember, Rehoboam’s rule was marked by idolatry and great turning from God by establishing Asherim and high places of worship.

    • Along with idol worship was the practice of male prostitution in the land which gave way to homosexual practice. (Sex and religious shrines)

  • Ultimately, the practices that the Lord was purging from the land in Joshua’s day were now returning under Rehoboam’s leadership.

    • This unraveling and removal of truth and lack of submission to Torah caused the ways of a previously united Kingdom to rapidly decline.

    • And where the leadership failed to lead appropriately, the Nation became the casualty.

  • And this becomes a warning in which we as believers should adhere to as well:

    • That where the word of God decreases in priority in our lives, that we give way to disfellowship with the Lord and an open door to sin.

    • This is why Paul expresses in Philippians that we are to work out our salvation with fear and trembling.

    • In other words, the word of God must remain the standard.

    • For when we go against the word of truth, it is the Holy Spirit that draws us to repentance and submission out of holy reverence to God.

    • And this comes about because of the reality of what the Lord Jesus has done for us and knowing what we rightfully deserve apart from His grace.

• As we work through Chapter 16, we will see how the writer will use the time references of rule of the kings to show how transitions in leadership take place.

  • And with these kings and their reigns as time stamps, we can better understand the history of both the northern and southern kingdoms.

    • And more specifically, how one’s rule is compared to or contrasted with the other.

  • Lastly, what we will continue seeing within the narrative is the use of prophets speaking to the kings of both the North and the South.

    • And tonight, we come to see another prophet in whom the Lord will use named Jehu.

  • If I were to outline our time through Chapter 16, we will see the following:

    • 1. Baasha’s fall (vv.1-7)

    • 2. Elah’s short lived reign (vv.8-14)

    • 3. Zimri’s successful coup and 7 day reign (vv.15-20)

    • 4. Omri’s reign (vv.21-28)

    • 5. Ahab’s upcoming reign and the introduction to Jezebel (vv.29-34)

  • If I were to put a tag on our teaching tonight it would simply be: The Fall of Men and Kings.

    • With that being said, I invite you to meet me in 1 Kings 16 beginning with verses 1-7.

1 Kings 16:1 Now the word of the Lord came to Jehu the son of Hanani against Baasha, saying,
1 Kings 16:2 “Inasmuch as I exalted you from the dust and made you leader over My people Israel, and you have walked in the way of Jeroboam and have made My people Israel sin, provoking Me to anger with their sins,
1 Kings 16:3 behold, I will consume Baasha and his house, and I will make your house like the house of Jeroboam the son of Nebat.
1 Kings 16:4 “Anyone of Baasha who dies in the city the dogs will eat, and anyone of his who dies in the field the birds of the heavens will eat.”
1 Kings 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?
1 Kings 16:6 And Baasha slept with his fathers and was buried in Tirzah, and Elah his son became king in his place.
1 Kings 16:7 Moreover, the word of the Lord through the prophet Jehu the son of Hanani also came against Baasha and his household, both because of all the evil which he did in the sight of the Lord, provoking Him to anger with the work of his hands, in being like the house of Jeroboam, and because he struck it.

• As we discovered last week, Baasha, who was the son of Ahijah, conspired against Nadab, King Jeroboam’s son, and killed him. (Graphic)

  • Nadab had only reigned over the Northern Kingdom of Israel for two years until Baasha conspired against him.

    • This ultimately led to Baasha reigning a total of 24 years over the Northern Kingdom, from approximately 909-886 BC.

    • And what we will see throughout Chapter 16 is that the various changes of the Northern kings are seen through the lens of the reign of Asa’s rule in Judah.

    • For King Asa of Judah reigned from 911-870 BC, a total of 41 years.

  • It’s in verse 1 that we’re introduced to another prophet by the name, Jehu, the son of Hanani (Ha-na-nah).

    • Hanani was a seer and was used by the Lord to pronounce judgment on Asa, King of Judah (2 Chronicles 16:7).

  • And we are told that Jehu gives Baasha a very direct word from the Lord regarding his rule over Israel.

    • According to the wording of the writer in 1 Kings, it seems as if Baasha had an opportunity, given to him by the Lord to change the tide.

    • Baasha could have turned Israel back to the Lord, yet he continues in the way of Jeroboam.

    • So where Baasha was used as an instrument to fulfill the word of the Lord by ridding Jeroboam’s lineage of rule, Baasha falls into the same judgement.

  • Remember, it was in 1 Kings 14:11-14, emphasizing verse 14, that the word of the Lord was fulfilled by Baasha. Check out the text.

1 Kings 14:11 “Anyone belonging to Jeroboam who dies in the city the dogs will eat. And he who dies in the field the birds of the heavens will eat; for the Lord has spoken it.” ’
1 Kings 14:12 “Now you, arise, go to your house. When your feet enter the city the child will die.
1 Kings 14:13 “All Israel shall mourn for him and bury him, for he alone of Jeroboam’s family will come to the grave, because in him something good was found toward the Lord God of Israel in the house of Jeroboam.
1 Kings 14:14 “Moreover, the Lord will raise up for Himself a king over Israel who will cut off the house of Jeroboam this day and from now on.

• Now, this same judgment ensues for Baasha, because Baasha chose to not return Israel to Torah.

  • And as noted in verses 4-5, we see the same pattern of the writer of Kings concluding the deaths of the kings referencing their acts in the Chronicles.

  • So, what we are seeing in this concluding interaction with Baasha is that his failure to remain faithful to the Mosaic covenant brought about the same sorrows as Nadab and Jeroboam.

    • Most importantly, we are seeing, in the words of 19th century historian Lord Acton, that  “absolute power corrupts absolutely”.

  • That where human beings fail to submit under the authority of God, they will ultimately see themselves as a god.

    • This ultimately leads into what we see in today’s growing culture of trans-humanism, progressivism, and the like.

    • This is where man “attempts” to switch position with the Creator rather than understanding we are created beings.

    • So, this is where understanding the Creator/creature distinction matters.

  • We find in verse 6-7 that where Baasha dies, his son Elah will now rise to power and continue on in the ways of Jeroboam.

    • However, as the Lord spoke through Jehu, the word of the Lord now comes against Elah, son of Baasha.

    • And the same pattern seems to ensue. Check out verses 8-14.

1 Kings 14:8 In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha became king over Israel at Tirzah, and reigned two years.
1 Kings 14:9 His servant Zimri, commander of half his chariots, conspired against him. Now he was at Tirzah drinking himself drunk in the house of Arza, who was over the household at Tirzah.
1 Kings 14:10 Then Zimri went in and struck him and put him to death in the twenty-seventh year of Asa king of Judah, and became king in his place.
1 Kings 14:11 It came about when he became king, as soon as he sat on his throne, that he killed all the household of Baasha; he did not leave a single male, neither of his relatives nor of his friends.
1 Kings 14:12 Thus Zimri destroyed all the household of Baasha, according to the word of the Lord, which He spoke against Baasha through Jehu the prophet,
1 Kings 14:13 for all the sins of Baasha and the sins of Elah his son, which they sinned and which they made Israel sin, provoking the Lord God of Israel to anger with their idols.
1 Kings 14:14 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?

• We now come to the next round of Israel’s northern kings and as noted earlier, the timeframe is still within the context of King Asa of Judah’s reign over a 41-year period.

  • And it is here that the writer now focuses on the reign and rule of Elah, son of Baasha in the capital of Tirzah, where he reigned for 2 years.

    • And the reason for Elah’s short-lived term was due to the conspired assault against him by Zimri, the commander of half his chariots.

  • We are told by the writer of Kings that Zimri’s attack against the king occurred while he was drunk.

    • Perhaps there was some built up animosity that grew over time, and it was completely poured out on the king at that point.

    • Whatever the case, we find that the same end that Nadab had was the same end that Baasha had and thus for Elah.

    • And this was the consequence of Baasha’s failure to uphold the Mosaic covenant according to the word of the Lord.

  • So, there is this repetitive action that occurs for Baasha’s descendants as well, because of failure to return to Torah.

    • Remember, the reason for the division of the Kingdom was due to the King’s “turning heart”.

    • Solomon wanted to worship Yahweh and his wives’ foreign gods.

    • And we know that no one can serve two masters. Paul says the following in Romans 6:16-19.

Romans 6:16 Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?
Romans 6:17 But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed,
Romans 6:18 and having been freed from sin, you became slaves of righteousness.
Romans 6:19 I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification.

• You will either be submitted to the ways of the flesh or the leading of the Spirit of God.

  • And in the case of these kings both in the north and, as we will see, the south, there is this constant war between Torah and idols.

  • And being that God backs His words and judgements, Elah will experience a similar end as those before him who have gone the way of their idols.

• Notice that idolatry becomes a common theme that will become more prevalent within 1 Kings.

  • An idol is anything that is valued or placed above the Creator.

    • And the reality is, even today, idolatry is a dominating sin amongst our society.

    • It may not be a golden calf as was for the Israelites at Mt.Sinai, but it can be a job, a title, a position, etc.

  • And as we will see in 1 Kings 18, the prophet Elijah is going to have a comical field day at the pagans worshiping an idol.

    • Because at the end of the day, the created can never exalt itself above the Creator no matter how creative the created tries to be.

  • The writer now moves to Zimri’s reign as king over the North from the capital, Tizrah.

    • Check out verses 15-20.

1 Kings 16:15 In the twenty-seventh year of Asa king of Judah, Zimri reigned seven days at Tirzah. Now the people were camped against Gibbethon, which belonged to the Philistines.
1 Kings 16:16 The people who were camped heard it said, “Zimri has conspired and has also struck down the king.” Therefore all Israel made Omri, the commander of the army, king over Israel that day in the camp.
1 Kings 16:17 Then Omri and all Israel with him went up from Gibbethon and besieged Tirzah.
1 Kings 16:18 When Zimri saw that the city was taken, he went into the citadel of the king’s house and burned the king’s house over him with fire, and died,
1 Kings 16:19 because of his sins which he sinned, doing evil in the sight of the Lord, walking in the way of Jeroboam, and in his sin which he did, making Israel sin.
1 Kings 16:20 Now the rest of the acts of Zimri and his conspiracy which he carried out, are they not written in the Book of the Chronicles of the Kings of Israel?

• Zimri’s rule over Israel was very short-lived, so much so that he only reigned for 7 days.

  • As a matter of fact, Zimri’s reign was the shortest in the history of the Northern Kingdom in 885 BC.

    • And the reason for Zimri’s short-lived reign was due to the people having heard how Zimri came about his new position as king.

    • So when word of this conspiracy was found true and made its way to the commander’s ears, it was not long until something was to be done.

• Imagine if there is treason in any level of leadership in government, the one who has committed treason is to immediately face the consequences.

  • And in this case death by sword was in view for Zimri having exalted himself to this position.

    • However, Zimri knew what this meant for him so he takes matters into his own hands and commits suicide.

  • The writer of Kings notes that the death of Zimri was caused by his very own sin as was for those before him. (Sin always leads to death!)

    • Now, you may have picked up on the repeated phrase, “walking in the way of Jeroboam”.

    • And this phrase is repeated for the majority of the kings of the North who exhibited similar patterns of sin in their rule.

    • And the fall of these leaders were almost always due to their personal and selfish pursuits to attain power and position.

    • And where they had the opportunity to submit to the Lord and turn things around, they seek power over humility – pride over prostration before God.

  • So, it’s after Zimri’s death that there seems to be a further division of the north between two leaders. Check out verses 21-28.

1 Kings 16:21 Then the people of Israel were divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; the other half followed Omri.
1 Kings 16:22 But the people who followed Omri prevailed over the people who followed Tibni the son of Ginath. And Tibni died and Omri became king.
1 Kings 16:23 In the thirty-first year of Asa king of Judah, Omri became king over Israel and reigned twelve years; he reigned six years at Tirzah.
1 Kings 16:24 He bought the hill Samaria from Shemer for two talents of silver; and he built on the hill, and named the city which he built Samaria, after the name of Shemer, the owner of the hill.
1 Kings 16:25 Omri did evil in the sight of the Lord, and acted more wickedly than all who were before him.
1 Kings 16:26 For he walked in all the way of Jeroboam the son of Nebat and in his sins which he made Israel sin, provoking the Lord God of Israel with their idols.
1 Kings 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?
1 Kings 16:28 So Omri slept with his fathers and was buried in Samaria; and Ahab his son became king in his place.

• Verse 21 reveals that the succession of a new king of the northern kingdom did not happen automatically.

  • The writer mentions that the people were divided on who would be the next king of Israel.

    • Half of the people sided with a man named Tibni, son of Ginath and the others followed Omri who was the commander of the army.

    • And the reason for this schism was due to the fact that there was no proper successor after the coup.

  • Herein lies a biblical principle and a beautiful thing regarding the founding fathers in America and that is how succession was established for if anything happened to the President.

    • The same thing becomes a wise plan for matters regarding the church, that when a Pastor dies that there are people in place to step up when necessary.

    • And isn’t it a beautiful thing in how the Lord has prepared elders in the church to assist in these types of transitions.

    • So that when crisis arises, it doesn’t shake the people of God because men of God are there to guard the truth and the flock.

  • However, in this historical instance, there was a situation that had no strategy behind it and therefore division arose.

    • Not much is given to us about who Tibni was, but what we can surmise is that he carried some type of prominence in the north.

    • And on the other side of the aisle was Omri who was the commander of the army which meant there was much strength and leadership from him.

  • Whatever the case, the writer records that Omri prevails over Tibni as King over Israel.

    • The writer does not mention any course of physical dispute between Omri and Tibni, but the word in Hebrew for prevail can suggest an altercation could have been possible.

  • As a matter of fact, the Septuagint adds a clause here implying that Tibni was aided by his brother Joram, suggesting that perhaps a fight ensued.

    • From there we are told that upon Omri becoming King that his rule took place in the thirty-first year of King Asa’s rule in Judah.

    • And he reigned 12 years in total, being that 6 of those years were in the then capital – Tirzah.

  • I say “then capital” because verse 24 mentions that Omri purchased land that he names Samaria for 2 talents of silver and builds a city on it.

    • For it would be the city of Samaria that would become the new capital of Israel under Omri’s leadership and rule.

  • It is stated, historically, that Omri’s rule as King was deemed the most “capable” King Israel experienced since its division.

    • Abram Sacar, in his book “A History of the Jews”, writes that “He [Omri] has often been called the ‘David of the North.”

    • Apparently, Omri brought stability to the people of the Northern Kingdom and with his experience in war they felt secure.

  • Assyrian records have mentioned that the land of Northern Israel was often referred to as “the land of Omri”.

    • However, what I find most fascinating is that although history recorded one thing the writer of 1 Kings documents another.

    • Because it’s in verse 25, that the writer mentions that “Omri did evil in the sight of the Lord and acted more wickedly than all who were before him.”

• The reality is, we do the same thing in history, we emphasize the great accomplishments of a leader and want to only except those things.

  • But we tend to shy away from the ugliness of these “great men” which brings about a sense of humility to their true reality.

    • Because when authenticity and truth is not the forefront of what we do, we will allow our pride to get in the way.

    • And clearly, the writer of 1 Kings wants us to know that although everything looked great on the outside, internally Omri was corrupt.

  • This king was Israel’s worst spiritual leader up to this point – but trust and know that it would only get worse.

    • And the very next verse mentions that the reason for Omri’s spiritual degradation was because he followed the way of Jeroboam.

    • So this pattern of idolatry and covenant violation continues to grow even more.

  • Finally, as patterned by the writer, we are told that the rest of the acts of Omri are recorded in Chronicles, he dies, and this time there is a successor, his son, Ahab.

    • Check out verses 29-34.

1 Kings 16:29 Now Ahab the son of Omri became king over Israel in the thirty-eighth year of Asa king of Judah, and Ahab the son of Omri reigned over Israel in Samaria twenty-two years.
1 Kings 16:30 Ahab the son of Omri did evil in the sight of the Lord more than all who were before him.
1 Kings 16:31 It came about, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat, that he married Jezebel the daughter of Ethbaal king of the Sidonians, and went to serve Baal and worshiped him.
1 Kings 16:32 So he erected an altar for Baal in the house of Baal which he built in Samaria.
1 Kings 16:33 Ahab also made the Asherah. Thus Ahab did more to provoke the Lord God of Israel than all the kings of Israel who were before him.
1 Kings 16:34 In his days Hiel the Bethelite built Jericho; he laid its foundations with the loss of Abiram his firstborn, and set up its gates with the loss of his youngest son Segub, according to the word of the Lord, which He spoke by Joshua the son of Nun.

• We don’t have to read too far into the last few verses of Chapter 16 to see that the apple doesn’t fall too far from the tree.

  • Omri’s son, Ahab, becomes King in the 38th year of King Asa of Judah’s reign.

    • And we are told that King Ahab reigned over Israel in the now capital of Samaria for 22 years (874-853 BC).

    • And immediately in verse 33 we see that Ahab’s reign, too, was marked by doing evil in the sight of the Lord – “more than those before him”.

    • This means that the sins of the kings are becoming progressively worse!

  • We see the fact that Ahab’s sins were exceedingly worse in 1 Kings 18 where Ahab completely replaced the worship of Yahweh with idolatry.

    • This was the first time in Israel’s history that this type of change took place and would become the very cause of their decline (apostasy).

• Notice in verse 31, how the writer mentions that for Ahab, walking in the sins of Jeroboam were trivial matters to him.

  • In other words, Ahab was so unmoved by his behaviors or actions to the Lord that there was no concern in his mind to repent.

    • Ahab had made up his mind that the way in which he lived was okay and it satisfied him.

    • And if we were to be honest for a moment, and look at our world today, these are the exact sentiments of the world.

  • The world holds on to their idols and see no wrong in their current policies and legislation regarding matters that the Lord specifically addresses in His word.

    • But this becomes the “norm” when the word of God is removed from the government and systemic functions in society.

    • For when God is no longer prioritized and moved from His rightful position, you find a culture and society in deep dung.

    • The same follows suit for those in whom we link ourselves to – that if we are not careful in the company we keep, we too fall victim to their ways.

    • And this becomes quite indicative of Ahab’s decision in who he married, because the text tells us that he married a woman by the name, Jezebel.

  • We are quite familiar with that name, but do you know what that name means?

    • Jezebel means “dunghill” and in the matter of who Ahab married, she came with more than he could chew.

    • Not only was it a covenant violation, having married a non-Israelite, but even more so, he fell into the same trap as Solomon – worshipping pagan gods.

  • So, Ahab, similar to Solomon, not only gives way to worshipping foreign gods, but according to verse 32, he erects an altar for Baal in a house for Baal in which he built in the capital of the Northern Kingdom.

    • Friends this becomes a foreshadow of the very means by which the Antichrist in the 7-year tribulation will try to establish himself as king.

  • This is how the one world order system will seek to dominate – remove the things that ground society and culture (truth) and replace it with other things!

    • For the first time in Israel’s history, the worship of the God of Israel is dismissed and replaced by a Canaanite god.

  • So as one could imagine the anger of the Lord was kindled against Ahab and rightfully so.

    • We finally come to a verse that on the onset seems a bit out of place. Let’s reread verse 34.

1 Kings 16:34 In his days Hiel the Bethelite built Jericho; he laid its foundations with the loss of Abiram his firstborn, and set up its gates with the loss of his youngest son Segub, according to the word of the Lord, which He spoke by Joshua the son of Nun.

• Although this verse may seem unattached from the present narrative, there is a common theme at play.

  • The writer uses previous history and the disobedience of men and how they are judged to foreshadow how the Lord would deal with the same pattern with his kings.

    • The writer pulls from a previous experience regarding Joshua, in his day, having placed a curse on anyone that attempted to rebuild Jericho after the Lord had destroyed it.

  • However, a man named Hiel rebuilt the city as to establish its former conditions.

    • And in doing so, the very curse that Joshua had spoken some time ago now fell upon Hiel.

    • Some might ask the question how are these two narratives connected and the best way to explain is that the writer is making an illustrative point.

  • In one sense, he is showing that God’s word is not to be played with.

    • Secondly it is to demonstrate God’s fulfillment of judgement towards and on all who oppose His word.

    • And in this case, the very end of all the kings prior would be the very same end for Ahab.

  • The reality was that Ahab was seeking to restore Israel to a former time, when they were enslaved as they were in Egypt.

    • Ahab was completely destroying the system of rule for God’s people by moving them back to pagan worship.

    • Moreover, the foundation sacrifice in which Hiel was establishing consisted of child-sacrifies which was yet again a covenant violation.

  • As time progresses through the narrative, we will see that the leadership of these kings further draws Israel into further apostasy which ultimately will lead to them being exiled from the land.

    • When we fail to uphold the Creator/creature distinction men move away from truth and into establishing their own sense of truth.

    • And as history shows us, it never ends well for a Nation or culture when this happens.

    • Let’s Pray.

Citation:

• Jamieson, Robert. A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Joshua–Esther. Vol. II. London; Glasgow: William Collins, Sons, & Company, Limited, n.d.

• Abram Sachar, A History of the Jews, p. 47.

• T. C. Mitchell, “Israel and Judah Until the Revolt of Jehu (931-841 B.C.),” in Cambridge Ancient History, 3:1:467