1 Kings 16:25-29 sits inside this longer paragraph.
21Then 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. 22But the people who followed Omri prevailed against the people who followed Tibni the son of Ginath; so Tibni died, and Omri reigned. 23In the thirty-first year of Asa king of Judah, Omri began to reign over Israel for twelve years. He reigned six years in Tirzah. 24He bought the hill Samaria of Shemer for two talents of silver; and he built on the hill, and called the name of the city which he built Samaria, after the name of Shemer, the owner of the hill. 25Omri did that which was evil in Yahweh’s sight, and dealt wickedly above all who were before him. 26For he walked in all the way of Jeroboam the son of Nebat, and in his sins with which he made Israel to sin, to provoke Yahweh, the God of Israel, to anger with their vanities. 27Now the rest of the acts of Omri which he did, and his might that he showed, aren’t they written in the book of the chronicles of the kings of Israel? 28So Omri slept with his fathers, and was buried in Samaria; and Ahab his son reigned in his place.
29In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri began to reign over Israel. Ahab the son of Omri reigned over Israel in Samaria twenty-two years. 30Ahab the son of Omri did that which was evil in Yahweh’s sight above all that were before him. 31As if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took as wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal, and worshiped him. 32He raised up an altar for Baal in the house of Baal, which he had built in Samaria. 33Ahab made the Asherah; and Ahab did more yet to provoke Yahweh, the God of Israel, to anger than all the kings of Israel who were before him. 34In his days Hiel the Bethelite built Jericho. He laid its foundation with the loss of Abiram his firstborn, and set up its gates with the loss of his youngest son Segub, according to Yahweh’s word, which he spoke by Joshua the son of Nun.
Geneva Bible translators 1599 · Public Domain On vv25, 28 For such is the nature of idolatry, that the…
For such is the nature of idolatry, that the superstition thereof doth daily increase, and the older it is the more abominable it is before God and his Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv25–29 1Ki 16:25 But Omri wrought evil in the eyes…
1Ki 16:25 But Omri wrought evil in the eyes of the LORD, and did worse than all that [were] before him.
Ver. 25. And did worse than all.] Noluit solita peccare, as Seneca saith of some in his time: et puduit non esse impudentem, as Augustine of others in his: he sought to outsin his predecessors.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v26 He walked in all the way of Jeroboam, i.e.…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v29 We have here the beginning of the reign of…
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 (Kg1 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, Kg1 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, Kg1 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.
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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 (Kg1 16:31), a zealous idolater, extremely imperious and malicious in her natural temper, addicted to witchcrafts and whoredoms (Kg2 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 (Kg2 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, 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, Kg1 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!
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv25–26 And he reared up an altar for Baal in…
And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. That he might not go so far as Tyre or Zidon; and for his wife's convenience also he built a temple in Samaria for Baal, and erected an altar there to offer sacrifices upon it unto him; so open and daring was he in his idolatrous practices.
And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. That he might not go so far as Tyre or Zidon; and for his wife's convenience also he built a temple in Samaria for Baal, and erected an altar there to offer sacrifices upon it unto him; so open and daring was he in his idolatrous practices.
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1 Kings 16:33
kg1 16:33
kg1 16:33
kg1 16:33And Ahab made a grove,.... About the temple of Baal, or elsewhere, in which he placed an idol, and where all manner of filthiness was secretly committed; or rather "Asherah", rendered "grove", is Astarte, the goddess of the Zidonians, an image of which Ahab made:
and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him: his idolatries being more open and barefaced, and without any excuse, presence, or colour, as well as more numerous.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v26 Did worse - Perhaps he made severer laws concerning…
Did worse - Perhaps he made severer laws concerning the calf worship; whence we read of the statutes of Omri, Micah vi, 16.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v25 Verse 25. Did worse than all - before him]…
Verse 25. Did worse than all - before him] Omri was,
1. An idolater in principle;
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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 favour 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv25, 28, 29 1Ki 16:25. Omri wrought evil in the sight of…
1Ki 16:25. Omri wrought evil in the sight of the Lord — He rendered himself infamous for his wickedness. And did worse than all that were before him — Not only walking in the way of Jeroboam, in worshipping the calves, but, as is likely, introducing other idolatries, which his son Ahab established among them. Or, perhaps, he compelled the people to worship the calves, and by severe laws restrained them from going up to Jerusalem, which laws some think are intended by the statutes of Omri, Mic 6:16. 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 superstitions, and a greater persecutor, than any prince that had preceded him, either of the house of Jeroboam or that of Baasha. He went further than any of them had done in establishing iniquity by a law, and forcing his subjects to comply with him in it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv25, 27, 29 Omri outwent his idolatrous predecessors in his zeal, reducing…
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).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25, 26, 29 Above. He made a law, (Calmet) to force all…
Above. He made a law, (Calmet) to force all to conform to the established irreligion, Micheas vi. 16. (Haycock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25, 29 But Omri wrought evil--The character of Omri's reign and…
But Omri wrought evil--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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv25, 29 25. Did worse than all that were before him…
25. Did worse than all that were before him — Worse than Jeroboam, Nadab, Baasha, and Elah. “He went further than they had done,” says Henry, “in establishing iniquity by law, and forcing his subjects to comply with him in it; for we read, Mic_6:16, of the ‘statutes of Omri,’ the keeping of which made Israel a desolation.” “We cannot doubt,” remarks Kitto, “that these statutes of Omri were measures adopted for more completely isolating the people of Israel from the services of the house of the Lord at Jerusalem, and of perpetuating — perhaps increasing — their idolatrous practices.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv25, 26, 28, 29 25. But Omri wrought evil in the eyes of…
25. But Omri wrought evil in the eyes of the Lord] R.V. and Omri did that which was evil in the sight of the Lord. Thus translating as in other passages.
and did worse than] R.V. and dealt wickedly above. Cf. 2Ki_21:11.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v25 (25) Did worse than all that were before him.—This…
(25) Did worse than all that were before him.—This phrase, used of Jeroboam in 1Ki_14:9, may indicate, in addition to the acceptance and development of the old idolatry, some anticipation of the worse idolatry of Baal, formally introduced by Ahab. The “statutes of Omri” are referred to by Micah (Mic_6:16) in parallelism with the “works of the house of Ahab,” as the symbol of hardened and hopeless apostasy.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv25–29 But Omri wrought evil in the eyes of the…
But Omri wrought evil in the eyes of the Lord, and did worse than all that were before him. It has been thought that Mic_6:16 ("the statutes of Omri, etc.") points to a fresh departure from the Jewish faith; to the organization of the calf worship into a regular formal system, or to "measures for more competely isolating the people of Israel from the services of the house of the Lord at Jerusalem" (Kitto).
HOMILIES BY J.A. MACDONALD. Vers. 25-34.
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The Seed of Evil doers.
The subject before us furnishes illustration of the following propositions, viz.:
I WICKED ARE THE SEED OF THE WICKED.
1. There is a sense in which this is generally true.
(1) Jeroboam "made Israel to sin." Nadab "did evil in the sight of the Lord and walked in the way of his father, and in his sin whereby he made Israel to sin.
(2) Baasha murdered Nadab and usurped his throne. Then he exterminated the whole house of Jeroboam. In this he fulfilled the words of Ahijah the Shilonite. Yet was it not out of zeal for God, but to serve his own selfish ambition. So under the same evil promptings he continued in the sin of Jeroboam (ver. 34). And his son after him walked in his steps.
(3) Do we not still find that those who loyally serve God are children or grandchildren of godly persons? "The seed of the righteous is blessed.
(4) This is the rule, but not without its exceptions; else missions to the heathen, abroad and at home, would be hopeless, which, thank God, they are not.
2. There is a sense in which this is universally true.
(1) "Seed" is not always reckoned according to the flesh. "The children of the promise are counted for the seed" (Rom_9:8; see also the reasoning,. (Rom_9:13-18)
(2) Thus God can, out of the very stones, raise up children to Abraham. Gentile believers in Christ are such (see Mat_3:9; Gal_3:26, Gal_3:29)
(3) In this sense all are not Israel who are of Israel. Descendants of Abraham who follow not his true faith and good works are not his seed (Joh_8:37, Joh_8:40; Rom_2:28 Rom_9:7; Gal_6:15)
(4) As the good, whether sprung from evil or good ancestors, are the seed of God; so are the wicked, whether sprung from evil or good ancestors, the seed of the devil (see Gen_3:15; Joh_8:44; 1Jn_3:8) So are the wicked, without exception, the seed of the wicked.
II THE TRIUMPHING OF THE WICKED IS SHORT.
1. How brief was the reign of these kings!
(1) "The days which Jeroboam reigned were two and twenty years". (1Ki_14:20) But this was little more than half the term of Asa"s reign (ver. 10).
(2) Nadab "reigned over Israel two years." This was really but a portion of two years, for, according to the usage of Scripture, a year entered is reckoned as if completed. He "began to reign over Israel in the second year of Asa," and "in the third year of Asa" did Baasha slay him (vers. 25, 28).
(3) Baasha reigned "twenty and four years," still little more than half the time of Asa"s reign. This son of David sat upon the throne of Judah long enough to see eight kings upon the throne of Israel, viz., Jeroboam, Nadab, Baasha, Elah, Zimri, Tibni, Omri, and Ahab. In these he witnessed no less than five dynasties!
2. How little happiness had they in their rule!
(1) Sin brings the vexation of an evil conscience, with its attendant disquiet, suspicion, and fear.
(2) Also the vexation of an angry Providence. They that take the sword take the blade with the haft. The wars of these ever changing dynasties left little room for repose.
(3) How difficult for men to learn that worldly ambition and vexation are sisters; that abiding happiness is found only in the ways of God!
III THE END OF THE WICKED IS DESTRUCTION.
1. This is written in history.
(1) It is recorded in the history of these kings. Jeroboam in person died upon his bed, but in his family his light was extinguished in blood. Baasha in like manner died on his bed, but in his family he too perished by the sword.
(2) These examples are but samples of history at large sacred, secular.
2. It is also written in prophecy.
(1) We meet with it in the alternatives to the conditions of salvation.
(2) This destruction follows the spirit into the invisible world, and is a "much sorer punishment" than that which terminates in natural death.
(3) The judgments upon the wicked recorded in history are but figures of the more terrible doom threatened in prophecy. J.A.M.
HOMILIES BY J. URQUHART Vers. 25-34.
God"s threatenings find at last a complete fulfilment.
I THE LAST STEP IN A CAREER OF REBELLION AND FOLLY. Nadab might have been warned. His way to the throne was opened up by God"s judgment in the removal of Abijah. He must have heard of the Divine threatenings; he might have seen the evil results of his father"s sin. But in the face of all these things he adopted the sinful policy of his father.
1. He did evil in the sight of the Lord." His heart and life were estranged from God and righteousness. This is the explanation of all that follows. Contempt of the claims of revelation, and rebellion against God are but the revelation to men of a heart and life which have already grieved and provoked God.
2. He continued in a path already dark with the frown of God: "and walked in the way of his father." The son who continues in his father"s sin may incur thereby a deeper guilt than his. The iniquity of it may not have been at first so fully manifested. It might have been considered and abandoned in the shadow of the father"s death. As the ages roll on sins manifest themselves, and the nation which will not turn from them seals itself for destruction. Are there sins with us the evil of which we know today as we did not know before? Then the guilt of their retention is greater than that of their first commission.
3. He resolutely pursued a path which meant destruction, not.for himself only, but for an entire people: "and in his sin wherewith he made Israel to sin." It was nothing less than an attempt to rob God of His chosen people, and them of Him, in order that the house of Jeroboam might reign in safety. The terrible selfishness and the murderous heart of sin!
II THE JUDGMENT.
1. He was smitten in the midst of his army. The host of his warriors could not save him. There is no place where God"s hand cannot reach us.
2. He was slain, not by the Philistines, but by one of his own servants. Treachery and rebellion were visited with fitting punishment. The strict justice of the Divine vengeance. His judgments are repayments: "I will repay.
3. The Divine threatening literally fulfilled (ver. 29). God"s words against sin are not lightly spoken. The end is hid from us, but His eye is resting, while He speaks, upon the woe. J.U.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v28 Omri slept with his fathers . . . Ahab…
1Ki_16:28
Omri slept with his fathers . . . Ahab his son reigned in his stead.
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Omri and Ahab
A careful study of the two kingdoms, Israel and Judah, compels one to feel that communities do the best when they most honour God, and that forgetfulness of Him, and especially revolt from Him, brings disturbance and destruction. It is true these events transpired more than two thousand five hundred years ago, but they are written for our learning. Why should they be if there is nothing that we need to learn from them?
1. We need not trouble ourselves with the settling of the periods making up the dozen years of Omris reign, which had its opening portion in Tirzah, the royal seat (1Ki_16:17). Omri had ability of a certain sort, and hence, probably, was able to secure the adhesion of so many of the people and the conquest of his two rivals. He showed it in the selection of a new capital. Shemer owned a tract of land with a hill of great strategic value. With an opening out into the wider distant plain through the level grounds which divided it elsewhere, all around, from the mountains, it had on one side a gentle slope, and on all the others it was easily made strong against an enemy, when bows and arrows and spears constituted the common weapons of assault. The town got its name from him who owned the hill, and most fitly, for it was the synonym of watch-tower, the very thing at which Omri aimed, having in mind through the slaughter of how many enemies he had to wade to the throne, and how necessary it was to be strong against any future assaults. They who part with Jehovah as Guide and Protector, and trust to human resources, need to multiply these to the utmost. Jeroboam had not flung off God formally. He had only modified the way of serving Him. He had set up the calves. This was politic, expedient, necessary. It was in harmony too with the ways of the nations. This was the Way of Jeroboam the son of Nebat (1Ki_16:26). It was not the way of loyalty to Jehovah; it was not the way of truth. It was the way of disobedience under the inspiration of policy. Between this sin and the others that followed it was only a question of degree, not of kind. Set up taste, usage, popular craving, fashion, artistic completeness, or anything else as changing, modifying the method of Divine appointment, and you enter on the inclined plane. How far down and how fast you will go is determined by circumstances. So Omris working evil in the eyes of the Lord, and doing worse than all that were before him (1Ki_16:25), is only walking in all the way of Jeroboam the son of Nebat, and in his corrupting and contaminating sin. So it is ever. Given the supremacy of Peter, then his control of all things, secular and sacred; then his infallibility! What was the effect of all these modifications? Toward man, to keep Israel together and from union with Judah. But in the other and higher direction--toward God--the effect was to provoke (1Ki_16:26) the Lord God of Israel to anger with their vanities. (See, for the statutes of Omri, Mic_6:16.) When Omri died, the chronicles of the kings of Israel (1Ki_16:27) containing the record of his deeds, they buried him in his capital, Samaria, and the throne fell to his son Ahab in the thirty-eighth year of Asa of Judah (1Ki_16:29), and about nine hundred and eighteen years before the coming of our Lord. His career is as full of darkness and weakness as a kings life could well be. His reign of twenty-two years was a continued curse to the people. He held on the way of his father, but, according to the common rule in such cases, descending lower and lower. Moral rottenness, like material putrefaction, must increase. Evil men and seducers wax worse and worse, deceiving and being deceived. He married Jezebel, the daughter of Ethbaal, King of the Zidonians. We are not surprised at the character of the daughter when we know the career of her father as it is learned from outside history. Among the innovations of Ahab our version mentions a grove, a misleading word into which the translators were led from its being really an idolatrous image or group of images, including the sacred symbolic tree so frequently seen in Assyrian monuments. That it could not be a grove, a wood, is clear from 2Ki_22:4, where Josiah brought out the grove--asherah in Hebrew--from the house of the Lord. It was doubtless a new and imposing idol, in keeping with the luxurious life now being lived by the Israelites as wealth grew through commerce.
(1) There is a real connection between the moral and religious condition of a nation and its temporal affairs. If we as a people defy God or disregard His, laws, He in His government of the world may be expected to show that He is contrary to us.
(2) The temptation is always great to Gods people to be like their neighbours; and if these neighbours be cultivated, be deemed standards of excellence in arts, in manners, or in arms; if they be wealthy; if their trade is of importance to us; if they be powerful and it is our interest to stand well with them--the inducements to conformity are all the greater. The distinctive elements of our religion are set aside. Why thrust our Bibles, our family worship, our Sabbaths, on them? True, God says of us that we are to be holding forth the Word of life. Ah, yes, but that was in other circumstances.
(3) The next step is to take up the ways of our friends. Much in their methods can be described as nice, impressive, beautiful--especially if we have taken their standard of loveliness; and, having done this, there is a stage of attempted combination. But it is awkward, difficult--in the end possible. One or other must go. And when man is choosing between his own products and Gods orders, he prefers his own. So the light is superseded by the darkness; spiritual religion gives place to impressive forms, which put no check on tastes or lusts or passions, and make no conscience uncomfortable, while sin is swallowed as a sweet morsel. (J. Hall, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v29 "Besides what that grim wolf with privy paw Daily…
KING AHAB AND QUEEN JEZEBEL
1Ki_16:29-34
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"Besides what that grim wolf with privy paw Daily devours apace, and nothing said."
- LYCIDAS
OMRI was succeeded by his son Ahab, whose eventful reign of upwards of twenty years occupies so large a space even in these fragmentary records. His name means "brother-father," and has probably some sacred reference. He is stigmatized by the historians as a king more wicked than his father, though Omri had "done worse than all who were before him." That he was a brave warrior, and showed some great qualities during a long and on the whole prosperous career; that he built cities, and added to Israel yet another royal residence; that he advanced the wealth and prosperity of his subjects; that he was highly successful in some of his wars against Syria, and died in battle against those dangerous enemies of his country; that he maintained unbroken, and strengthened by yet closer affinity, the recent alliance with the Southern Kingdom, -all this goes for nothing with the prophetic annalists. They have no word of eulogy for the king who added Baal-worship to the sin of Jeroboam. The prominence of Ahab in their record is only due to the fact that he came into dreadful collision with the prophetic order, and with Elijah, the greatest prophet who had yet arisen. The glory and the sins of the warrior-king interested the young prophets of the schools solely because they were interwoven with the grand and somber traditions of their mightiest reformer.
The historian traces all his ignominy and ruin to a disastrous alliance. The kings of Judah had followed the bad example of David and had been polygamists. Up to this time the kings of Israel seem to have been contented with a single wife. The wealth and power of Ahab led him to adopt the costly luxury of a harem, and he had seventy sons. {2Ki_10:7} This, however, would have been regarded m those days as a venial offence, or as no offence at all; but just as the growing power of Solomon had been enhanced by marriage with a princess of Egypt, so Ahab was now of sufficient importance to wed a daughter of the King of Tyre. "As though it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took to wife Jezebel, the daughter of Ethbaal, King of the Zidonians."
It was an act of policy in which religious considerations went for nothing. There is little doubt that it flattered his pride and the pride of his people, and that Jezebel brought riches with her and pomp and the prestige of luxurious royalty. The Phoenicians were of the old race of Canaan, with whom all affinity was so strongly forbidden. Ethbaal-more accurately, perhaps, Ittobaal (Baal is with him)-though he ruled all Phoenicia, both Tyre and Sidon, was a usurper, and had been the high priest of the great Temple of Ashtoreth in Tyre. Hiram, the friend of Solomon, had now been dead for half a century. The last king of his dynasty was the fratricide Phelles, whom in his turn his brother Ethbaal slew. He reigned for thirty-two years, and founded a dynasty which lasted for sixty-two years more. He was the seventh successor to the throne of Tyre in the fifty years which had elapsed since the death of Hiram. Menander of Ephesus, as quoted by Josephus, shows us that in the history of this family we find an interesting point of contact between sacred and classic history. Jezebel was the aunt of Virgils Belus, and great-aunt of Pygmalion, and of Dido, the famous foundress of Carthage. A king named after Baal, and who had named his daughter after Baal-a king whose descendants down to Maherbal and Hasdrubal and Hannibal bore the name of the Sun-god-a king who had himself been at the head of the cult of Ashtoreth, the female deity who was worshipped with Baal-was not likely to rest content until he had founded the worship of his god in the realm of his son-in-law. Ahab, we are told, "went and served Baal and worshipped him." We must discount by recorded facts the impression which might prima facie be left by these sweeping denunciations. It is certain that to his death Ahab continued to recognize Jehovah. He enshrined the name of Jehovah in the names of his children. He consulted the prophets of Jehovah, and his continuance of the calf-worship met with no recorded reproof from the many true prophets who were active during his reign. The worship of Baal was due to nothing more than the unwise eclecticism which had induced Solomon to establish the Bamoth to heathen deities on the mount of offence. It is exceedingly probable that the permission of Baal-worship had been one of the articles of the treaty between Tyre and Israel, which, as we know from Amos, had been made at this time. It had probably been the condition on which the fanatical Phoenician usurper had conceded to his far less powerful neighbor the hand of his daughter. It was, as we see, alike in sacred and secular history a time of treaties. The menacing specter of Assyria was beginning to terrify the nations. Hamath, Syria, and the Hittites had formed a league of defense against the northern power, and similar motives induced the kings of Israel to seek alliance with Phoenicia. Perhaps neither Omri nor Ahab grasped all the consequences of their concession to the Sidonian princess. But such compacts were against the very essence of the religion of Israel, which was "Yahveh Israels God, and Israel Yahvehs people."
The new queen inherited the fanaticism as she inherited the ferocity of her father. She acquired from the first a paramount sway over the weak and uxorious mind of her husband under her-influence Ahab built in Samaria a splendid temple and altar to Baal, in which no less than four hundred orgiastic priests served the Phoenician idol in splendid vestments, and with the same pompous ritual as in the shrines at Tyre. In front of this temple, to the disgust and horror of all faithful worshippers of Jehovah, stood an Asherah in honor of the Nature-goddess, and Matstseboth pillars or obelisks which represented either sunbeams or the reproductive powers of nature. In these ways Ahab "did more to provoke the Lord God to anger than all the kings of Israel that were before him." {1Ki_16:23; 2Ki_3:2; 2Ki_10:27} When we learn what Baal was, and how he was worshipped, we are not surprised at so stern a condemnation. Half Sun-god, half Bacchus, half Hercules, Baal was worshipped under the image of a bull, "the symbol of the male power of generation." In the wantonness of his rites he was akin to Peor; in their cruel atrocity to the kindred Moloch; in the demand for victims to be sacrificed to the horrible consecration of lust and blood he resembled the Minotaur, the wallowing "infamy of Crete," with its yearly tribute of youths and maidens. What the combined worship of Baal and Asherah was like-and by Jezebel with Ahabs connivance they were now countenanced in Samaria-we may learn from the description of their temple at Apheka. It confirms what we are incidentally told of Jezebels devotions. It abounded in wealthy gifts, and its multitude of priests, women, and mutilated ministers-of whom, Lucian counted three hundred at one sacrifice-were clad in splendid vestments. Children were sacrificed by being put in a leathern bag and flung down from the top of the temple, with the shocking expression that "they were calves, not children." In the forecourt stood two gigantic phalli. The Galli were maddened into a tumult of excitement by the uproar of drums, shrill pipes, and clanging cymbals, gashed themselves with knives and potsherds, and often ran through the city in womens dress. Such was the new worship with which the dark murderess insulted the faith in Jehovah. Could any condemnation be too stern for the folly and faithlessness of the king who sanctioned it?
A consequence of this tolerance of polluted forms of worship seems to have shown itself in defiant contempt for sacred traditions, At any rate, it is in this connection that we are told how Hiel of Bethel set at naught an ancient curse. After the fall of Jericho Joshua had pronounced a curse upon the site of the city. It was never to be rebuilt, but to remain under the ban of God. The site, indeed, had not been absolutely uninhabited, for its importance near the fords of Jordan necessitated the existence of some sort of caravan serai in or near the spot. {2Sa_10:5; Jdg_3:28} At this time it belonged to the kingdom of Israel, though it was in the district of Benjamin and afterwards reverted to Judah. {2Ch_28:15} Hiel, struck by the opportunities afforded by its position, laughed the old cherem to scorn, and determined to rebuild Jericho into a fortified and important city. But men remarked with a shudder that the curse had not been uttered in vain. The laying of the foundation was marked by the death of his firstborn Abiram, the completion of the gates by the death of Segub, his youngest son. {Comp. Jos_6:26; 2Sa_10:5}
The shadow of Queen Jezebel falls dark for many years over the history of Israel and Judah. She was one of those masterful, indomitable, implacable women who, when fate places them in exalted power, leave a terrible mark on the annals of nations. What the Empress Irene was in the history of Constantinople, or the "She-wolf of France" in that of England, or Catherine de Medicis in that of France, that Jezebel was in the history of Palestine. The unhappy Juana of Spain left a physical trace upon her descendants in the perpetuation of the huge jaw which had gained her the soubriquet of Maultasch; but the trace left by Jezebel was marked in blood in the fortunes of the children born to her. Already three of the six Kings of Israel had been murdered, or had come to evil ends; but the fate of Ahab and his house was most disastrous of all, and it became so through the "whoredoms and witchcrafts" of his Sidonian wife. A thousand years later the name of Jezebel was still ominous as that of one who seduced others into fornication and idolatry. {Rev_2:20} If no king so completely "sold himself to work wickedness" as Ahab, it was because "Jezebel his wife stirred him up." {1Ki_21:25-26}
Yet, however guilty may have been the uxorious apostasies of Ahab, he can hardly be held to be responsible for the marriage itself. The dates and ages recorded for us show decisively that the alliance must have been negotiated by Omri, for it took place in his reign and when Ahab was too young to have much voice in the administration of the kingdom. He is only responsible for abdicating his proper authority over Jezebel, and for permitting her a free hand in the corruption of worship, while he gave himself up to his schemes of worldly aggrandizement. Absorbed in the strengthening of his cities and the embellishment of his ivory palaces, he became neglectful of the worship of Jehovah, and careless of the more solemn and sacred duties of a theocratic king.
The temple to Baal at Samaria was built; the hateful Asherah in front of it offended the eyes of all whose hearts abhorred an impure idolatry. Its priests and the priests of Astarte were the favorites of the court. Eight hundred and fifty of them fed in splendor at Jezebels table, and the pomp of their sensuous cult threw wholly into the shade the worship of the God of Israel. Hitherto there had been no protest against, no interference with the course of evil. It had been suffered to reach its meridian unchecked, and it seemed only a question of time that the service of Jehovah would yield to that of Baal, to whose favor the queen probably believed that her priestly father had owed his throne. There are indications that Jezebel had gone further still, and that Ahab, however much he may secretly have disapproved, had not interfered to prevent her. For although we do not know the exact period at which Jezebel began to exercise violence against the worshippers of Jehovah, it is certain that she did so. This crime took place before the great famine which was appointed for its punishment, and which roused from cowardly torpor the supine conscience of the king and of the nation. Jezebel stands out on the page of sacred history as the first supporter of religious persecution. We learn from incidental notices that, not content with insulting the religion of the nation by the burdensome magnificence of her idolatrous establishments, she made an attempt to crush Jehovah-worship altogether. Such fanaticism is a frequent concomitant of guilt. She is the authentic authoress of priestly inquisitions.
The Borgian monster, Pope Alexander VI, who founded the Spanish Inquisition, is the lineal inheritor of the traditions of Jezebel. Had Ahab done no more than Solomon had done in Judah, the followers of the true faith in Israel would have been as deeply offended as those of the Southern Kingdom. They would have hated a toleration which they regarded as wicked, because it involved moral corruption as well as the danger of national apostasy. Their feelings would have been even more wrathful than were stirred in the hearts of English Puritans when they heard of the Masses in the chapel of Henrietta Maria, or saw Father Petre gliding about the corridors of Whitehall. But their opposition was crushed with a hand of iron. Jezebel, strong in her entourage of no less than eight hundred and fifty priests, to say nothing of her other attendants, audaciously broke down the altars of Jehovah-even the lonely one on Mount Carmel-and endeavored so completely to extirpate all the prophets of Jehovah that Elijah regarded himself as the sole prophet that was left. Those who escaped her fury had to wander about in destitution, and to hide in dens and caves of the earth.
The apostasy of Churches always creeps on apace, when priests and prophets, afraid of malediction, and afraid of imperiling their worldly interests become cowards, opportunists, and timeservers, and not daring to speak out the truth that is in them, suffer the cause of spirituality and righteousness to go by default. But "when Iniquity hath played her part, Vengeance, leaps upon the stage. The comedy is short, but the tragedy is long. The black guard shall attend upon you: you shall eat at the table of sorrow, and the crown of death shall be upon your heads, many glittering faces looking upon you."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v29 1Ki_16:30. Ahab, the son of Omri—A name fraught with…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_16:30. Ahab, the son of Omri—A name fraught with woe for Israel!
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1Ki_16:30. Took to wife Jezebel—Ethbaal, her royal father, murdered his own brother (king Philetos), was a priest also of Baal. Fit parent of this woman.
1Ki_16:32. Reared up an altar for Baal—Fully handed over his kingdom to the Tyrian idolatry. הַבַּעַל is the Phœnician sun-god; the “altar,” מַצֵּבָה, was a pillar or image (comp. Notes on 1Ki_14:23).
1Ki_16:33. And Ahab made a grove—The Ashterah (see on 1Ki_14:15). Thus Jehovah’s worship ceased by royal encouragement and example, if not by edict, and Jezebel saw the idolatry of her own people established in Israel.
1Ki_16:34. Hiel the Bethelite built Jericho—More than 500 years intervened between the curse (Jos_6:26) and its literal fulfilment. Ahab, having repudiated Jehovah as an object of personal and national worship, further showed his defiance of God in rearing this city, whose overthrow was a memorial of Israel’s salvation by Jehovah. Whether Hiel’s sons perished by violence during the erection of Jericho is unknown; the fact alone is here preserved that the curse was literally fulfilled.—W. H. J.
HOMILETICS OF 1Ki_16:29-34
THE REJECTION OF GOD THE ACME OF WICKEDNESS
THE beginning of Ahab’s reign commences a new epoch in the history of Israel; new, not so much in the flagrant forms of wickedness that manifest themselves, as in the relative importance of the kingdom of Israel during the reigns of Ahab, Ahaziah, and Jehoram. With the exception of Jeroboam, the reigns of Ahab’s predecessors are very briefly noticed, occupying but parts of two chapters; but the incidents of the three following reigns, embracing a period of about thirty-five years, extend from this passage to the tenth chapter of 2 Kings. During this period the kingdom of Judah receives comparatively little notice, and then only as an ally of the Northern kingdom, which stands out predominantly as the mightiest ruling power in the land. During the same period appeared those greatest, sternest, most mysterious of prophets, Elijah and Elisha, whose lives and acts, with strange romantic blendings, present on the one hand the fierce vindictiveness of the theocratic spirit towards sin, and, on the other, the tender and shrinking humanity which shows them up as men of like passions with ourselves. By means of Jezebel, the Sidonian princess, Phenician idolatry is introduced and sanctioned in the kingdom, and Baal’s prophets are multiplied by hundreds. A fierce persecution arises against the worshippers of Jehovah—faithfulness to the Lord God of Israel being by the court regarded as disaffection to the government and its measures. Wars, attended with varying fortunes, are carried on with several hostile kingdoms, while within the land the few pious weep in desolate sadness, and hide themselves in caves and dens of the earth. Israel seemed to reach the summit of its wickedness during the reign of Ahab. Observe
I. That a wicked son may exceed the iniquity of a wicked father. “And Ahab, the son of Omri, did evil in the sight of the Lord above all that were before him” (1Ki_16:30). The name of Ahab has attained an evil eminence in the world’s history. Like Antiochus Epiphanes, and Nero, he had a love of art, and he was not destitute of generous impulses; but he stands forth an example of the lengths of wickedness to which a weak selfishness may be driven by the influence of a stronger will. 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, a name even more infamous than his own; and his formal establishment of this gross and palpable idolatry as the religion of the state. He was but carrying out to its inevitable results the vile policy of his father. It is an unspeakable curse to be under the training of a wicked father; and it is no wonder if a son thus trained should outvie his father in vice and profanity.
II. That a wicked wife may exert a still more baneful influence over a wicked husband (1Ki_16:31). “The marriage of Ahab with this princess,” writes Stanley, “was one of those turning points in the history of families where a new influence runs like poison through all its branches, and transforms it into another being. Jezebel was a woman in whom, with the reckless and licentious habits of an Oriental queen, were united the fiercest and sternest qualities inherent in the old Semitic race. Her husband, in whom generous and gentle feelings were not wanting, was yet of a weak and yielding character, which soon made him a tool in her hands. Even after his death, through the reigns of his sons, her presiding spirit was the evil genius of the dynasty.” This is the first recorded instance of an Israelitish king choosing his chief wife from among the cursed Canaanitish race, and both king and people had good reason for bitterly repenting the choice. The character of Jezebel, as portrayed in the following chapters, is an embodiment of all that is most awful and terrible in the Clytemnestra of the Greek tragedians, and in the Lady Macbeth of Shakespeare. Woe to the man who is under the thumb of a clever, designing, enterprising, but radically wicked wife!
III. That the public sanction and practice of idolatry amounts to a total rejection of God (1Ki_16:32). Hitherto the Israelites had not cast off their allegiance to Jehovah, nor ceased to worship Him, though their worship was damaged by the presence of unworthy emblems, and degraded by maimed rites and an unlawful priesthood. But in the dark times of Ahab and Jezebel, while they did not in so many specific terms formally renounce Jehovah, they did what was practically the same by setting up other gods besides Him, and holding Him of no more account than them. Baal-worship became the fashionable and court religion; and the mass of the people, prepared by the idolatrous experiences of previous reigns, would readily adopt it. Baal was the chief male divinity among the Phenicians, as Ashtoreth was their female divinity. Jehovah can tolerate no rival; and a divided worship cannot be acceptable to Him. If idolatry is preferred, then Jehovah is rejected; and the result is misery and death.
IV. That the rejection of God is the very acme of wickedness (1Ki_16:33). “Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” We can be guilty of no greater sin than to reject God and the salvation He has provided through His son. “This is the condemnation,” &c. (Joh_3:19 compared with Joh_3:36). It is not the enormity or number of our sins which causes our condemnation; but the unbelieving rejection of the Divine Redeemer. When we give up God, we give up everything—all help, all hope, all happiness, and, like a rudderless and sailless vessel, drift towards the gloomy rocks of destruction.
V. That in a time of abounding wickedness the most presumptuous acts are attempted (1Ki_16:34). The attempt to rebuild Jericho is adduced as a proof of the general impiety of Ahab’s time. The curse of God against the man who should rebuild that city (Jos_6:26) had hitherto been believed and respected, and several hundred years had passed with no one so impious as to despise that curse. The place had been inhabited, but no one had ventured to fortify it and set up the gates. But now faith in the old religion had so decayed that Joshua’s malediction, terrible as it was, no longer exercised a deterrent power. Hiel, a Bethelite—a native of that city which had so long been the scene of Israelitish calf-worship, and, perhaps, a despiser of Jehovah and His laws—undoubtedly a man of wealth and station, perhaps instigated by Ahab, undertook to restore the long ruined fortress, in spite of Joshua’s menace. But he suffered for his temerity. In exact accordance with the words of Joshua’s curse, he lost his firstborn son when he began to lay anew the foundations of the walls, and his youngest when he completed his work by setting up the gates, and, it is supposed, all-his other children between. Of all sins, presumptuous sins are most offensive to God, and never fail to meet with their due meed of punishment. But when man abandons God, there is no degree of wickedness of which he is not capable. Hiel paid dearly for his presumption. He sought for a name, but he left it for a curse (Isa_65:15). The man who defies the Almighty must bear the consequences.
LESSONS:—
1. It is a life-long plague for any man to be united to a wicked and abandoned woman.
2. If the idolater spares no expense or labour in serving his abominations, with what generosity and zeal ought the Christian to serve his God.
3. Idolatry has degrees of wickedness—the highest is reached when God is rejected.
AHAB AND BAAL
I. The worship of the calves which Jeroboam set up in Bethel and in Dan is carefully distinguished in Scripture from the worship of Baal which was introduced by Ahab into Samaria. Jeroboam wished to separate the ten tribes from those which followed the house of David, by giving them sacrifices and priests of their own. From the words which he is said to have used—“These are thy gods, O Israel, which brought thee out of the land of Egypt”—it is probable that he affected to restore the idolatry which Aaron had sanctioned in the wilderness. He or his priests would suggest the thought to the people, or their own hearts would suggest it to them, that what the high priest approved could not be very wrong, that Moses had no right to break the calf in pieces, that the people in Jerusalem who followed the law of Moses were really departing from a good old example, that they were returning to a national service. The step from this ultra local worship to a foreign Phœnician worship seems a very long one, yet it was natural and easy. We cannot tell exactly what the calf signified to the Egyptian, still less what it signified to the Hebrew slave in the desert, or to the revolted tribes. It may have been merely adopted as a traditional symbol, no special force being attached to it. But a people trained in the law of Moses must have associated some recollection of an unseen Being even with the most worthless image. How strong such associations may be in any mind, how long they may continue, we have happily no means of determining. We only know that the conscience of the idolater becomes at once stupefied and sensitive; more and more incapable of appreciating moral distinctions; more and more alive to terrors. The thought of a righteous being is appalling; from an object of trust he passes into an object of horror. How to appease Him is the question. The old forms may not be the right. Other nations which seem happier and more prosperous, have other gods and sacrifices. It might be well to try them. The most powerful neighbour must be most worthy of imitation.
II. A king like Ahab meets the demand of a people in this state. The Scripture which speaks of the cities which he built, and his ivory house, and his might, and the wars which he warred, leaves the impression upon us that he was intellectually superior to his predecessors, of a higher ambition, less narrow in his notions. He had not the dread which Jeroboam felt of intercourse with Jerusalem, he cultivated the friendship of Jehoshaphat. At the same time he took to wife Jezebel, the daughter of Ethbaal, king of the Sidonians, and with her he naturalized a worship certainly more imposing and august than that which had been practised by the kings that were before him. There may, or may not, have been animal forms connected with the service of this God of Ekron. The name would seem only to impart a comprehensive notion of lordship, a notion which might express itself in a number of different symbols, which certainly would not be as limited to the one of the calf, or be likely to adopt that as its favourite. Baal would become Baalim, the general lord or ruler would soon be multiplied and divided into a number of lords and rulers; but there would be attached to them all a much grander feeling of dominion than could ever have entered into the mind of one who was bowing to the likeness of a calf which eateth hay.
III. Ahab would therefore seem to himself, as well as to a great many of his people, an improver and expander of the popular faith. Foreign priests with much more knowledge, probably, than those lowest of the people whom Jeroboam had consecrated, would come into the land. A number of the native priests would be quite ready to adopt the worships which the king and queen favoured. Though they might have some new rites to learn, though they might not like the strangers, or might be despised by them, yet they would not be conscious of any great change in themselves or their devotions. In their groves, on their hill altars, they had been seeking to propitiate some unknown fearful divinity. For that divinity they had now found a name. The Egyptian idol might suggest thoughts sometimes of the dark power, sometimes of Him who had made a covenant with their fathers; the Phœnician taught them to understand the distinction, to feel and know that they were invoking another than the Lord God whose presence Solomon had prayed might fill His temple.
IV. You see, then, why Ahab is said to have provoked the Lord God of Israel more than all that were before him. The Baal worship was essentially the worship of mere power. I do not say that abstractedly or originally it was the worship of an evil power; but it was the worship of power; therefore, of that which man sees without him in nature, not of that which he feels within speaking to himself. When we think that the things themselves exercise the power, and do not receive it from One in whom dwells eternal justice and rectitude, forms which denote the most violent and inexplicable outbursts of fury, the fire and the tempest, are speedily thought to represent the nature of the Baal or Baalim of the lord or lords of the universe. At all events, these are what man must address himself to. Some joyous feasts may be celebrated with wild and reckless licence to the gentler and humaner power which manifest themselves in the propitious breeze, the quiet evening, the sun that ripens the autumn fruits; but the most serious services, the sacrifices which those very enjoyments have made necessary, the libations of blood, must be presented to some malevolent nature which would destroy unless it were soothed. Thus the worship of power becomes literally the worship of evil. By a regular and awful process, Baal or Baal-zebud became in the minds of his devout servants what his name imported to Jews of later time—the Prince of the Devils.—Maurice.
GERM NOTES ON THE VERSES
1Ki_16:29-34. The king Ahab. I. His union with Jezebel—a marriage contracted not in obedience to God’s holy will, but merely upon worldly grounds and political considerations, and was, therefore, the source of great mischief to himself and to his people. II. The uplifting of idolatry over the religion of the country. The calf-worship was merged in the Baal-worship. The greatest tyranny is the tyranny over conscience, which pretends to rule also over belief. The worst rule is that which, instead of demanding recognition of the truth, substitutes lies and errors, and exercises its power in aid of unbelief and of superstition. III. The rebuilding of Jericho. By means of “faith” the walls of Jericho fell (Heb_11:30). Idolatry will build them up again; but the curse rests upon them. He who builds up what the Lord has destroyed, falls under His judgment. Julian, who rebuilt the heathen temple, and the Jews, who rebuilt the temple of Jerusalem, were confounded and brought to shame.—Lange.
1Ki_16:30. And what manner of man was he—this Ahab, son of Omri—who gave his royal countenance and sanction to all these doings? Excuse is sometimes made for him as not an essentially wicked, but only a weak man, overborne by the powerful will of a resolute woman. But “all wickedness is weakness,” and it is also true, that all weakness is wickedness, and most of all in a king. He to whose care the welfare of a nation has been entrusted, has no right to be weak. The weakness ascribed to Ahab seems to us merely indolence of character, a love of ease, an indisposition to exertion, unless when thoroughly roused by some awakening stimulus. He was such a man as would rather allow what he feels to be wrong, for the sake of a quiet life, than take the trouble of asserting what he knows to be right. To shake off, to battle against this sloth of temper, which made him the tool of others, and rendered him impotent for all good, was his duty as a man, and tenfold more his duty as a king; and to neglect that duty was wickedness, was ruin. And it ended, as all such neglect does, in bringing down upon him tenfold the trouble and disturbance of ease which he had striven to avoid. “Anything for an easy life,” seems to have been Ahab’s rule of conduct. But a king has no right to an easy life. It is hard work to be a king. Especially is it hard work in an Eastern country, where, on the person of the sovereign, are devolved many duties of decision, of judgment, and of action which, in Western countries, he assigns to his advisers and ministers.—Kitto.
—The progress of wickedness. I. Rapid. II. Encouraged by notorious examples. III. Begets an emulation to outstrip all predecessors. IV. Sinks a nation into moral degradation and ruin.
—Moral corruption the cause of decay. I. That the judgments of God upon the wicked are not arbitrary, but are regulated by law. Nothing whimsical or arbitrary may be ascribed to Him who is the same yesterday, to-day, and for ever, and who sees the end from the beginning. The idea that God is variable in His doings has, like all false things, created a reaction which threatens to be serious. The changing notions of theology have stirred the thoughts of men outside the theological circle, and led to the earnest study of these positive sciences which reveal the order and regularity of all God’s works. From this source has sprung a doctrine of God which represents Him as so fixed and changeless that it is painful from its very immutability. Even from this teaching of the Positivists we may learn that which may help our faith and clear our conceptions of God. In the physical world, God rules by law—law fixed and changeless—since the perfection of His wisdom forbids the necessity of change. May we not learn thence, that in the moral and spiritual world the same order will be observed, the same plan of government carried on? This thought is strengthened when we remember that the two worlds are ultimately one; the physical is only the type of the spiritual. The one plan of government pervades the whole. Effects follow causes in the sphere that belongs to the soul, as punctually as in the world of matter. If you break loose from the Divine plan of spiritual life, or refuse to be loyal to the spiritual laws of the kingdom, it is at your peril. II. The illustrations of this law which the history of the world presents. History, when written and read rightly, corroborates the declarations of the Word of God. Think of the time when the young world was filled with wickedness: the eternal laws of right and goodness were trampled under foot; God was forgotten, and human nature exasperated by its own rebellion. The punishment did not tarry long after the sin. So was it in like manner with the cities of the plain. So was it with the Jews. The cup of their iniquity was full. Through the ages their rebellion had been great. They obtained times for repentance without number, but always fell back to their old sin. With the Jews all life of the highest kind was gone; every inspiration to nobleness was eaten up. Only the carcase of a dead people was left, and where that is, “there will the eagles be gathered together.” What is to be said of all those empires, kingdoms, and people which made such progress for a season, and whose glory filled the habitable globe? Where are Assyria, Greece, Rome, Carthage? In proportion as the conscience of a people is true to its own ideas of right and wrong will the energy of the people increase and their existence be prolonged; when it is otherwise, decay and death are certain. Let us not tempt God as did the Jews. O! do not continue in sin; do not play with the poison, lest it eat out the life, deaden your sensibility to God and right, leave you with your virtue utterly ruined, your God offended, your destiny lost.—J. Coyle.
1Ki_16:31. Jezebel was just the woman to manage such a man; and she soon found how to manage Ahab as she pleased, and to become, in fact, through him, the regnant sovereign of Israel, while on him devolved the public responsibility of her acts. It was not by imperious temper, though she was imperious, nor by palpable domineering, that she managed this. No. She made herself necessary to him—necessary to his ease, his comfort, his pleasures. She worked for him, she planned for him, she decided for him. She saved him a world of trouble. She taught him to consider the strength of her will necessary to supply the weakness of his own—necessary to save him the labour of exertion and thought. Prompt in decision, ready in resource, quick in invention, ruthless in action—she saw her way at once to the point at which she aimed, and would cut with a sharp stroke through knotty matters which the king shrunk from the labour of untying. She was thus often enabled to secure for her husband the object of his desires which he himself hesitated to pursue, or despaired to obtain; and in accepting it from her hands, he cared not too nicely to enquire whether it were not stained with blood, or whether it heaped not upon his head coals of fire which would one day consume him.—Kitto.
—A native of Zidon and the daughter of its king, from the very first hour Jezebel set foot in Israel she became its poison and curse; and, indeed, among all who have disgraced the name of woman, she must ever hold a loftily inglorious rank. We place her on the same platform with Lucretia Borgia, who shrank from no crime; with Mary, the daughter of Henry VIII., who sent Cramner, Latimer, Hooper, and Ridley to the stake; with Catherine de Medici, the real author of Black Bartholomew, when, in one single night, 70,000 Huguenots perished; with Lady Macbeth, the original of whom, it is believed by many, our national dramatist found in Jezebel. There is something in the very sound of that name that makes one scared and cold. What mother would call her daughter Jezebel? What epithet of more utter scorn, of more withering contempt, could be applied to any woman, the worst and most wicked? Even in her own day the character of Jezebel became a national byeword and proverb, and to the end of time her memory will rot as rotted her body when, trampled by horse and licked by dogs, they buried what remained, unwept, in a dishonoured grave.—H. T. Howat.
—An unholy alliance. I. Would never be entered into if the soul were not first demoralized. II. Yields the ascendency to the strongest will. III. Is a terrible weapon of mischief where a bad woman is the ruling genius.
—Mixed marriages eminently inexpedient and dangerous. Whether Scripture speaks or is silent, the facts of life cannot be denied. They abundantly testify that a want of mutual religious convictions between husband and wife injuriously affects their sacred relationship. True marriage rests on common admiration and sympathy, it is the union of hearts in the bonds of holiest love. If, however, religion, which concerns the deepest emotions and noblest thoughts, is excluded, the union of the two natures is disastrously incomplete, the real foundation of married life becomes fearfully inseeure. A husband may love his wife because of her beautiful face or figure, her gentle manners, her intellectual gifts, her housewifely skill; but that love is meagre, partial, unsatisfactory; the richest chords of the soul remain untouched. If he be a devout man, serving Christ, that which he esteems the best thing in life she does not possess. The same is true on the other side. A Christian woman may feel that her husband is a noble man, but if he be not religious, he is not everything to her; she is perpetually craving sympathy which he cannot give. There is no union of soul. Then the hindrances and sorrows that spring from this spiritual isolation are incalculable. Man and wife do not understand each other, they look at numberless experiences from opposite standpoints, words of strife often follow, motives are imputed, sometimes sneers at saintliness are given on the one side and denunciations of godlessness on the other, which leave wounds behind them not soon healed. It is no secret, but a well-known fact, that multitudes of family quarrels arise because of this want of spiritual union, and the highest aspirations of the godly soul are perpetually thwarted by it. Then how perplexing is the education of the children. The parents are not at one, and while the example of one would lead them to an early consecration, the conduct of the other nullifies the intended result. If children, with their keen eyes and sure instincts, see one parent indifferent to religion, they will naturally conclude that they may neglect it too. To marry an unbelieving husband or wife may involve the future destiny of the offspring! if the children of such a union grow up in the fear of God it will be in spite of the bad example of one parent at home.—W. Braden.
1Ki_16:32-33. A false worship. I. Is expensive. II. Is strengthened by organization. III. Becomes more pernicious the longer it is tolerated. IV. Gradually supplants and then persecutes the true worship. V. Is specially offensive to God.
1Ki_16:34. The audacity of unbelief. I. An inevitable result when idolatry is in the ascendant. II. Not intimidated by the most awful imprecation. III. Meets with the punishment it defies.
—The victims of sin a warning to others. I. A warning against the commission of sin. II. A warning against associations with sinners. III. A warning against tempting others.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv25, 27, 29 what was evil in the sight of Yahweh
what was evil in the sight of Yahweh
The sight of Yahweh represents Yahweh's judgment. AT: "what was evil in Yahweh's judgment" or "what Yahweh considers to be evil" (See: Metaphor)
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walked in all the ways of Jeroboam son of Nebat
Walking represents behaving. AT: "did all the same things that Jeroboam son of Nebat did" (See: Metaphor)
in his sins by which he led Israel to sin
Possible meanings are that "his" and "he" refer to 1) Baasha or 2) Jeroboam.
in his sins
Possible meanings are walking in his sins represents 1) sinning as Jeroboam sinned. AT: "he sinned as Jeroboam sinned" or 2) or sinning habitually. AT: "he sinned habitually" (See: Metaphor)
by which he led Israel to sin
Leading people to sin represents influencing them to sin. AT: "his sins, by which he influenced Israel to sin" or "and by sinning like this, he influenced people to sin.
to provoke Yahweh ... to be angry with their worthless idols
God became angry with the people because they worshiped idols. See how you translated a similar phrase in 1 Kings 16:13. AT: "to make Yahweh, the God of Israel, angry because they worshiped worthless idols" (See: Assumed Knowledge and Implicit Information)
their worthless idols
The word "worthless" here reminds people that idols are worthless because they cannot do anything. AT: "their idols, which are worthless" or "their idols, which are useless" (See: Distinguishing versus Informing or Reminding)
the God of Israel
Here the word "Israel" refers to all of the twelve tribes descended from Jacob.
translationWords
evil
Yahweh
walk
Jeroboam
God
Israel
anger
false god
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv25, 27 16:25-26 evil: As in the transition from the first…
16:25-26 evil: As in the transition from the first to the second dynasties (15:33-34), the new dynastic change did not improve Israel’s spiritual climate.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.