Ahab the son of Omri did that which was evil in Yahweh’s sight above all that were before him. As 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. He raised up an altar for Baal in the house of Baal, which he had built in Samaria. Ahab 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.
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In 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. Ahab the son of Omri did that which was evil in Yahweh’s sight above all that were before him. As 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. He raised up an altar for Baal in the house of Baal, which he had built in Samaria. Ahab 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. In 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.
Parallel Translations
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Ahab the son of Omri did that which was evil in Yahweh’s sight above all that were before him.
As 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.
He raised up an altar for Baal in the house of Baal, which he had built in Samaria.
Ahab 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.
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And Ahab the son of Omri did evil in the sight of the LORD above all that were before him.
And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.
And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.
And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him.
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And Ahab the son of Omri did that which was evil in the sight of the LORD above all that were before him.
And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.
And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.
And Ahab made the Asherah; and Ahab did yet more to provoke the LORD, the God of Israel, than all the kings of Israel that were before him.
Cross-references (46)
- 2 Kings 17:16 (vv31, 33) They abandoned all the commandments of Yahweh their God, and made molten images for themselves, even two calves, and made an Asherah, and…
- 1 Kings 16:25 (v30) Omri did that which was evil in Yahweh’s sight, and dealt wickedly above all who were before him.
- 2 Kings 10:18 (v31) Jehu gathered all the people together, and said to them, “Ahab served Baal a little; but Jehu will serve him much.
- 2 Kings 10:21 (v32) Jehu sent through all Israel; and all the worshipers of Baal came, so that there was not a man left that didn’t come. They came into the…
- 2 Kings 13:6 (v33) Nevertheless they didn’t depart from the sins of the house of Jeroboam, with which he made Israel to sin, but walked in them; and the…
Show all 43 cross-references
- 1 Kings 14:9 (vv30, 33) but have done evil above all who were before you, and have gone and made for yourself other gods, molten images, to provoke me to anger,…
- 1 Kings 21:25 (vv30, 33) But there was no one like Ahab, who sold himself to do that which was evil in Yahweh’s sight, whom Jezebel his wife stirred up.
- Judges 18:7 (v31) Then the five men departed and came to Laish and saw the people who were there, how they lived in safety, in the way of the Sidonians,…
- 2 Kings 10:26-27 (v32) They brought out the pillars that were in the house of Baal, and burned them. They broke down the pillar of Baal, and broke down the house…
- Exodus 34:13 (v33) but you shall break down their altars, and dash in pieces their pillars, and you shall cut down their Asherah poles;
- Deuteronomy 7:3-4 (v31) You shall not make marriages with them. You shall not give your daughter to his son, nor shall you take his daughter for your son. For that…
- Judges 2:11 (v31) The children of Israel did that which was evil in Yahweh’s sight, and served the Baals.
- 1 Kings 21:25-26 (v31) But there was no one like Ahab, who sold himself to do that which was evil in Yahweh’s sight, whom Jezebel his wife stirred up. He did very…
- 2 Kings 3:2 (v30) He did that which was evil in Yahweh’s sight, but not like his father, and like his mother, for he put away the pillar of Baal that his…
- 2 Kings 21:3 (v33) For he built again the high places which Hezekiah his father had destroyed; and he raised up altars for Baal, and made an Asherah, as Ahab…
- Genesis 6:2 (v31) God’s sons saw that men’s daughters were beautiful, and they took any that they wanted for themselves as wives.
- Genesis 30:15 (v31) Leah said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes, also?” Rachel said,…
- Numbers 16:9 (v31) Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do…
- Joshua 23:12-13 (v31) “But if you do at all go back, and hold fast to the remnant of these nations, even these who remain among you, and make marriages with…
- Judges 3:7 (v31) The children of Israel did that which was evil in Yahweh’s sight, and forgot Yahweh their God, and served the Baals and the Asheroth.
- Judges 10:6 (v31) The children of Israel again did that which was evil in Yahweh’s sight, and served the Baals, the Ashtaroth, the gods of Syria, the gods of…
- Judges 10:12 (v31) The Sidonians also, and the Amalekites, and the Maonites, oppressed you; and you cried to me, and I saved you out of their hand.
- 1 Kings 11:1-2 (v31) Now king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Sidonians,…
- 1 Kings 11:4-8 (v31) When Solomon was old, his wives turned away his heart after other gods; and his heart was not perfect with Yahweh his God, as the heart of…
- 1 Kings 16:29-30 (v33) In 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…
- 1 Kings 16:31 (v30) As 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…
- 1 Kings 16:33 (v30) Ahab 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…
- 1 Kings 18:4 (v31) for when Jezebel cut off Yahweh’s prophets, Obadiah took one hundred prophets, and hid them by fifty in a cave, and fed them with bread and…
- 1 Kings 18:19 (v31) Now therefore send, and gather to me all Israel to Mount Carmel, and four hundred fifty of the prophets of Baal, and four hundred of the…
- 1 Kings 19:1-2 (v31) Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah,…
- 1 Kings 21:5-14 (v31) But Jezebel his wife came to him, and said to him, “Why is your spirit so sad, that you eat no bread?” He said to her, “Because I spoke to…
- 1 Kings 21:19 (v33) You shall speak to him, saying, ‘Yahweh says, “Have you killed and also taken possession?” ’ You shall speak to him, saying, ‘Yahweh says,…
- 1 Kings 22:6 (v33) Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Should I go against Ramoth Gilead to…
- 1 Kings 22:8 (v33) The king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of Yahweh, Micaiah the son of Imlah; but I hate him,…
- 2 Kings 9:30-37 (v31) When Jehu had come to Jezreel, Jezebel heard of it; and she painted her eyes, and adorned her head, and looked out at the window. As Jehu…
- Nehemiah 13:23-29 (v31) In those days I also saw the Jews who had married women of Ashdod, of Ammon, and of Moab; and their children spoke half in the speech of…
- Isaiah 7:13 (v31) He said, “Listen now, house of David. Is it not enough for you to try the patience of men, that you will try the patience of my God also?
- Jeremiah 17:1-2 (v33) “The sin of Judah is written with a pen of iron, and with the point of a diamond. It is engraved on the tablet of their heart, and on the…
- Ezekiel 8:17 (v31) Then he said to me, “Have you seen this, son of man? Is it a light thing to the house of Judah that they commit the abominations which they…
- Ezekiel 16:20 (v31) “ ‘ “Moreover you have taken your sons and your daughters, whom you have borne to me, and you have sacrificed these to them to be devoured.…
- Ezekiel 16:47 (v31) Yet you have not walked in their ways, nor done their abominations; but soon you were more corrupt than they in all your ways.
- Ezekiel 34:18 (v31) Does it seem a small thing to you to have fed on the good pasture, but you must tread down with your feet the residue of your pasture? And…
- Revelation 2:20 (v31) But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to…
43 distinct cross-references across this passage (46 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On v31 By whose means he fell to all wicked and…
By whose means he fell to all wicked and strange idolatry, and cruel persecution.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv30–33 1Ki 16:30 And Ahab the son of Omri did…
1Ki 16:30 And Ahab the son of Omri did evil in the sight of the LORD above all that [were] before him.
Ver. 30. Above all that were.] He proved an arrant non-such. {a}
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{a} Bipedum nequissimus.
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 vv31, 33 As if it had been a light thing for…
As if it had been a light thing for him; as if that sin were not big enough to express his contempt of God; as if he thought it below his wit and dignity to content himself with such a vulgar fault. But the Hebrew runs thus, Was it a light thing, &c.? i.e. was this but a small sin, that therefore he needed to add more abominations? where the question, as is usual among the Hebrews, implies a strong denial; and intimates that this was no small sin, but a great crime, and might have satisfied his wicked mind without any additions. Jezebel; a woman infamous for her idolatry, and cruelty, and sorcery, and filthiness. See 1Ki 18:4; 21:8; 2Ki 9:22; Rev 2:20.
Ethbaal, called Ithobalus, or Itobalus, in heathen writers.
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King of the Zidonians; so she was of a heathenish and idolatrous race, and such whom the kings and people of Israel were expressly forbidden to marry.
Baal, i.e. the idol which the Zidonians worshipped, which is thought to be Hercules, or false gods, for this name is common to all such. And this idolatry was much worse than that of the calves; because in the calves they worshipped the true God, but in these, false gods or devils, as is evident from 1Ki 18:21.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain On v31 A light thing - The Hebrew runs, was it…
A light thing - The Hebrew runs, was it a light thing,&c., that is, was this but a small sin, that therefore he needed to add more abominations? Where the question, as is usual among the Hebrew, implies a strong denial; and intimates, that this was no small sin, but a great crime; and might have satisfied his wicked mind, without any additions. Jezebel - A woman infamous for her idolatry, and cruelty, and sorcery, and filthiness. Eth-baal - Called Ithbalus, or Itobalus in heathen writers. So she was of an heathenish and idolatrous race. Such as the kings and people of Israel were expressly forbidden to marry. Baal - The idol which the Sidonians worshipped, which is thought to be Hercules. And this idolatry was much worse than that of the calves; because in the calves they worshipped the true God; but in these, false gods or devils.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv31, 33 Verse 31. He took to wife Jezebel] This was…
Verse 31. He took to wife Jezebel] This was the head and chief of his offending; he took to wife, not only a heathen, but one whose hostility to the true religion was well known, and carried to the utmost extent.
1. She was the idolatrous daughter of an idolatrous king;
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2. She practised it openly;
3. She not only countenanced it in others, but protected it, and gave its partisans honours and rewards; 4.
She used every means to persecute the true religion;
5. She was hideously cruel, and put to death the prophets and priests of God; 6.
And all this she did with the most zealous perseverance and relentless cruelty.
Notwithstanding Ahab had built a temple, and made an altar for Baal, and set up the worship of Asherah, the Sidonian Venus, which we, 1Kg 16:33, have transformed into a grove; yet so well known was the hostility of Jezebel to all good, that his marrying her was esteemed the highest pitch of vice, and an act the most provoking to God, and destructive to the prosperity of the kingdom.
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 v32 1Ki 16:32-33. And he reared up an altar for…
1Ki 16:32-33. And he reared up an altar for Baal — On which to offer sacrifices to him, whereby they acknowledged their dependance upon him, and sought his favour. In the house of Baal which he had built in Samaria — The royal city, for the convenience of his worship. Because the temple of God was in Jerusalem, the royal city in the other kingdom, he would have Baal’s temple in Samaria, that, being near him, he might the more frequently attend it, protect, and put honour upon it. And Ahab made a grove — Another piece of idolatry which God had expressly prohibited, Deu 7:5. He either made a natural one by planting shady trees there; or, if he thought these would be too long in growing, an artificial one in imitation thereof: somewhat that answered the intention of a grove, which was to conceal, and so to countenance the abominable impurities that were practised in the filthy worship of Baal. He that doth evil hates the light. O the stupidity of idolaters, who are at a great expense to do honour to mere imaginary beings, who have no existence, save in their own fancies, and to make those their friends who are no gods, and from whom they have nothing either to fear or hope!
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 vv30–31 See 1Ki 16:33. The great sin of Ahab -…
See 1Ki 16:33. The great sin of Ahab - that by which he differed from all his predecessors, and exceeded them in wickedness - was his introduction of the worship of Baal, consequent upon his marriage with Jezebel, and his formal establishment of this gross and palpable idolatry as the religion of the state.
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 v31 Jezabel, whose name is become proverbial, to designate a…
Jezabel, whose name is become proverbial, to designate a proud, lewd, cruel, and impious woman, Apocalypse ii. 20. Grotius compares her with Tullia, Fulvia, and Eudoxia, the respective wives of Tarquin, Anthony, and Arcadius. She was the chief promoter of all the evils of Achab’s reign. He did not insist that she should embrace the true religion, when he married her; as it is supposed former kings had done, when they espoused women who had been brought up in idolatry. (Calmet) --- He even introduced her country’s idols, and thus enhanced upon the wickedness of his predecessors. (Haycock) --- Ethbaal. Menander (following Josephus, contra Apion i.) calls him Ithobaal, and remarks that his reign was memorable for a year’s drought; probably that of three years, under Achaz, chap. xvii. 1. Ethbaal was king of Tyre, and ruled over the Sidonians likewise, chap. v. 6.
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 v32 reared up an altar for Baal--that is, the sun,…
reared up an altar for Baal--that is, the sun, worshipped under various images. Ahab set up one (Kg2 3:2), probably as the Tyrian Hercules, in the temple in Samaria. No human sacrifices were offered--the fire was kept constantly burning --the priests officiated barefoot. Dancing and kissing the image (Kg1 19:18) were among the principal rites.
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 vv30–33 30. Above all that were before him — He…
30. Above all that were before him — He even went beyond the hitherto unparalleled wickedness of Omri, his father.
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 vv31–33 31. as if it had been a light thing]…
31. as if it had been a light thing] i.e. He was unwarned by all the visitations which had befallen the kings before him for their worship of the calves. He went further than this and introduced the worship of a false god into the land.
he took to wife Jezebel the daughter of Ethbaal king of the Zidonians] It was perhaps the taste for building, which manifested itself both in Omri and in Ahab, that brought them into closer alliance with Zidon; but no doubt an intercourse had been kept up ever since the days of Solomon between the two nations. But this marriage of Ahab was most fatal both to Israel and Judah. The family of Jezebel were devoted to the worship of Baal and Astarte. Josephus (cont. Apion. i. 18) mentions Eithobalus (i.e. Ethbaal) as ‘the priest of Astarte’ as well as king, and Pygmalion and Dido as being contemporaries of Jezebel. There was therefore great vigour in the race, and when Jezebel became queen of Israel she ruled her husband and the nation, and established the worship to which her family was so devoted. After the death of her husband, as queen-mother, she maintained her influence in the court of her son, and through her daughter Athaliah, who was married to the son of Jehoshaphat, king of Judah, she wrought much evil in the southern kingdom and all but exterminated the royal race. The doings of Jezebel form a great part of the history till her death, which is related in 2 Kings 9. The various scenes in which she appears and the evil influence which she exercised will be best noticed as the history goes on.
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went and served Baal] This was very different from the sin of Solomon who out of indulgence to his foreign wives permitted temples for their gods to be set up in his land, but himself took no share in the idolatrous worship. Jezebel had a greater and worse influence over Ahab.
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 v31 (31) Ethbaal, king of the Zidonians.—The mention of Ethbaal,…
(31) Ethbaal, king of the Zidonians.—The mention of Ethbaal, clearly the Eithobalus of Menander (see Jos. against Apion i. 18), affords another comparison of Israelite with Tyrian history. He is said to have assassinated Pheles, king of Tyre, within fifty years after the death of Hiram, and to have founded a new dynasty. He was a priest of Astarte, and it is notable that he is called, not, like Hiram, “king of Tyre,” but “king of the Sidonians,” thus reviving the older name of “the great Zidon,” which had been superseded by Tyre. His priestly origin, and possibly also this revival of the old ideas and spirit of the Phœnician race, may account for the fanatic devotion to Baal visible in Jezebel and Athaliah, which stands in marked contrast with the religious attitude of Hiram (1Ki_5:7; 2Ch_2:12). The marriage of Ahab with Jezebel was evidently the fatal turning-point in the life of a man physically brave, and possibly able as a ruler, but morally weak, impressible in turn both by good and by evil. The history shows again and again the contrast of character (which it is obvious to compare with the contrast between Shakespeare’s Macbeth and Lady Macbeth), and the almost complete supremacy of the strong relentless nature of Jezebel.
2. The Baal here referred to is, of course, the Zidonian god, worshipped as the productive principle in nature, in conjunction with Astarte, the female or receptive principle. The name itself only signifies “Lord” (in which sense, indeed, it is applied, in Hos_2:16, to Jehovah Himself), and is marked as being a mere title, by the almost invariable prefix of the article. Being, therefore, in no sense distinctive, it may be, and is, applied to the supreme god of various mythologies. Thus we find that in Scripture the plural Baalim is first used, of “the gods many and lords many” of Canaanitish worship (see Jdg_2:11; Jdg_3:7; Jdg_10:6; 1Sa_7:4); and we have traces of the same vague use in the Baal-peor of Numbers 25, the Baal-berith of Jdg_8:33; Jdg_9:4, the Baal-zebub of 2Ki_1:2-3, and in the various geographical names having the prefix Baal. The worship of the Phœnician Baal—variously represented, sometimes as the Sun, sometimes as the planet Jupiter, sometimes half-humanised as the “Tyrian Hercules”—was now, however, introduced on a great scale, with profuse magnificence of worship, connected with the Asherah (“grove”), which in this case, no doubt, represented the Phœnician Astarte, and enforced by Jezebel with a high hand, not without persecution of the prophets of the Lord. The conflict between it and the spiritual worship of Jehovah became now a conflict of life and death.
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 vv30–33 And Ahab the son of Omri The repetition is…
And Ahab the son of Omri The repetition is noticeable. It is possible that the preceding verse has been revised by a chronologer. The LXX text is much more condensed did evil in the sight of the Lord aboveall that were before him. The same words are used of his father in ver. 25. It is not difficult to see in what way Ahab"s rule was worse even than Omri"s. The latter had gone beyond his predecessors in the matter of the calf worship. See note on ver. 25. But the calf worship, however it may have deteriorated in process of time and it is the tendency of such systems to wax worse and worse was nevertheless a cult, though a corrupt, and unauthorized, and illicit cultus, of the one true God. Under Ahab, however, positive idolatry was established and fostered the worship of foreign and shameful deities.
HOMILIES BY A. ROWLAND Vers. 30-33.
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Moral Ruin through Moral Weakness.
This was the turning-point in the history of the kingdom of Israel. Till now the people had professedly worshipped Jehovah under the symbol of the calf. Now idolatry of a grosser kind was avowedly set up as the national religion, on a scale of great magnificence. The text, therefore, is worthy of our study as the record of an event of deep historic significance, but we propose to consider it as a suggestive example of the way in which a man of moral weakness may be betrayed into the worst depravity, to the undoing of himself and others. We learn the following lessons from Ahab s life, of which a summary is given here:
I THAT A FOOLISH CHOICE MAY RESULT IN LASTING DISHONOUR. Ahab"s marriage was the cause of his ruin. Jezebel, his wife, was the daughter of Ethbaal, who had Been the high priest of Astarte, but was led by his ambition and unscrupulousness to usurp his brother"s throne. Her parentage and her surroundings would have been a sufficient warning to a prudent king. But besides these Ahab had the Divine law before him, (Exo_34:16) which distinctly forbade union with the Canaanites. Such a marriage was unprecedented in the kingdom of Israel, and was the more fatal because of the character of the queen, the Lady Macbeth of Scripture. She was reckless and licentious, fanatical and cruel, with a temper as vindictive as her will was resolute. Her husband became a mere tool in her hands. He could not foresee all the issues of his choice, but he knew the choice was sinful. Show from this illustrating by example
1. How one wrong step leads to another. This marriage to the establishment of idolatry. Indicate the nature of the false religion set up.
2. How companionship influences character. The stronger moulding the weaker. "A companion of fools shall be destroyed.
3. How personal fascination may cause men to swerve from rectitude. Jezebel"s fascinating power was regarded as witchery and became proverbial. (Rev_2:20)
4. How young people should be warned against unholy alliances. Marriage makes or mars character, hope, and blessedness. (2Co_6:14) "Be ye net unequally yoked together with unbelievers.
II THAT EASY GOOD NATURE MAY PROVE THE SOURCE OF DEEP DEGRADATION. Ahab was not destitute of good feelings and right impulses. Had he been firm instead o! pliable, and resolutely refused to gratify the queen by the establishment of idolatry, he might, with God"s help, have neutralized the effect of the false step he had taken. But he was of a yielding nature, while she was resolute; and so, like Samson, he lost his kingliness. Point out the special dangers of those who are kindly and genial. Their unwillingness to disoblige, their wish to be popular, their dread of derision, their love of ease and pleasure, etc., may have fatal issues.
III THAT BRILLIANT TALENTS WILL NOT COMPENSATE FOR MORAL WEAKNESS. This king was gifted with military skill, with artistic taste, etc., but these could net help him in the hour of spiritual conflict. Give examples from history of the careers of clever but unprincipled men, their meteoric success, their future punishment, here or hereafter; e.g., Napoleon I Many men of genius have been ruined by drunkenness, and often high education has served only to alter the form and increase the influence of the sin. The clever forger is worse than the common thief; the viciousness of a leader of society does more injury than the licentiousness of an ignorant peasant.
IV THAT ARCHITECTURAL SPLENDOURS AND MILITARY VICTORIES ARE NOT PROOFS OF NATIONAL PROSPERITY. Describe Ahab"s magnificent buildings, his ivory house, his daring restoration and fortification of Jericho, his palace and park in Jezreel, which became to Samaria what Versailles once was to Paris. Show how often in history such costly expenditure has been a sign of decay.
Extravagance and luxuriousness are omens of ruin to a people. "The Decline and Fall" of the Roman Empire is an abiding illustration of this. Nor will successful wars give stability to a kingdom. Ahab"s victories were great military achievements, but of what avail to him and to his house? "The throne must be established in righteousness.
V THAT AMPLE POSSESSIONS DO NOT CONTENT AN UNQUIET HEART. In Jezreel, the perfection of taste, Ahab was wretched, because he wanted Naboth"s vineyard. (Read that story.) It is not in the power of earthly things to satisfy a hungering soul. The richest man is not content if he has only his riches, nor will any addition to them give him satisfaction. "Take heed, and beware of covetousness: for a man"s life consisteth not in the abundance of the things which he possesseth". (Luk_12:15) "Blessed are they that hunger and thirst after righteousness, for they shall be filled." God "satisfieth the longing soul, and filleth the hungry soul with goodness.
VI THAT PARTIAL REPENTANCE DOES NOT AVERT GOD"S PUNISHMENT OF SIN. Ahab "put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly," when he heard Elijah"s final threat; but, though this first sign of penitence was graciously encouraged by a promise, the change went no further He dreaded punishment, but his heart did not turn from sin, and therefore, though he disguised himself in the battle, the arrow "shot at a venture" was winged by Divine retribution to his heart. God is our Judge, as well as our King. For the impenitent there will be no escape. In vain will they "call on mountains and rocks to fall on them, and hide them from the wrath of God." Now in this day of mercy, God calls on all to repent, and find pardon and hope in Him, who has come "to seek and to save that which was lost. A.R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v31 It was to Ahab a trivial thing to walk…
It was to Ahab a trivial thing to walk in the sins of Jeroboam son of Nebat
This implies that Ahab wanted to commit worse sins. The full meaning of this statement can be made explicit. AT: "It was as if Ahab thought that walking in the sins of Jeroboam son of Nebat was not enough" (See: Assumed Knowledge and Implicit Information)
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It was to Ahab a trivial thing
This is an idiom. The phrase "to Ahab" means that Ahab considered or thought something. AT: "Ahab considered it a trivial thing" or "Ahab thought that it was not enough" (See: Idiom)
a trivial thing
"an insignificant thing" or "not enough"
to walk in the sins of Jeroboam son of Nebat
Walking in Jeroboam's sins represents sinning as Jeroboam had sinned. AT: "to sin as Jeroboam son of Nebat had sinned" (See: Metaphor)
worshiped Baal and bowed down to him
These two phrases mean the same thing. The phrase "bowed down to him" describes the posture that people used in worship. (See: Parallelism)
the God of Israel
Here the word "Israel" refers to the nation of Israel, which consisted of twelve tribes.
the kings of Israel
Here the word "Israel" refers to the kingdom of Israel, which consisted of ten tribes.
translationWords
walk
sin
Jeroboam
Jezebel
Sidon
worship
Baal
bow
altar
house
Asherah
Yahweh
God
Israel
kingdom of Israel
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 v31 16:31-33 The spiritual evaluation of Ahab is the worst…
16:31-33 The spiritual evaluation of Ahab is the worst yet among the kings of Israel. Later, Ahab’s evil behavior was attributed to his being “under the influence of his wife Jezebel” (21:25). Ahab and Jezebel propagated Canaanite worship rites, leading Israel further from the Lord. Added to Jeroboam’s false worship system, these sins eventually spelled disaster for Israel.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.