1 Kings Chapters 15-16 Commentary

First Kings Chapters 15-16 Chapter 15 15:1 God is trying to help us understand what was going on in both kingdoms. To achieve this purpose, He will mention a king in Israel or Judah, and then follow it with all the kings in the other nation who came to the throne during that king’s reign. For example, in His history of a king of Judah, He will take it to its conclusion and follows it with the reigns of all the kings of Israel who came to the throne during that Judean king’s reign.

After completing the account of the last Israelite king of that period, He then switches back to the Judean king who had by that time come to power in Judah, and so on. Abijam succeeded Rehoboam as king in Judah, while Jeroboam was still reigning in Israel. 15:2 His reign only lasted three years (ca. 913-910 B.C.). “Maacah” (MAY ah kah), which means “oppression”, was the favorite wife of Rehoboam. A strong-willed woman, she maintained her position of power as queen mother until her grandson Asa (1 Kings 15:8; 2 Chron. 14:1) removed her for her idolatry (15:13). Maacah is said to be the daughter of “Abishalom” (ah BISH ah lom), which is another spelling of the name “Absalom”. Apparently, this wife of Rehoboam was either the daughter or granddaughter of the spoiled and rebellious Absalom . 2 Chronicles 11:20-22 makes it clear that Maacah was the favorite among Rehoboam’s wives and he elevated her son Abijam, rather than his oldest son, to the position of crown prince.

Chronicles spells the name of this king as being “Abijah” (Yahweh is my father), but Kings spells his name as “Abijam” (my father is Yam, a Canaanite sea-god). Perhaps the young king had a good beginning but eventually departed from God. 15:3 “It is impossible throughout the Book of Kings to overlook the strong implications of parental influence over the lives of children” (Dilday pp.

178-179).15:4 The only reason that God allows this man to rule is because of His promise to David. God had promised David a continuing posterity on the throne in Jerusalem, or a “lamp”. 15:5 The honestly of scriptural history is reflected in verse 5. In addition, this verse informs us that when the Bible describes David as being a man after God’s own heart (Acts 13:22), that this statement was never meant to excuse David for his sins, or downplay those sins. David’s faithfulness didn’t excuse or make up for his sins in reference to Bathsheba and Uriah.

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15:6-7 Abijah inherited his father’s continued friction with Jeroboam and the northern kingdom. In Second Chronicles 13:3-22, we find that Abijah and Jeroboam engaged in a huge land battle, involving 1,200,000 troops.

Here Abijah gives one of the outstanding speeches in the Old Testament.

With amazing skill and bitter sarcasm, he exposed the rottenness of Jeroboam’s administration which was built on worthless men and base fellows (2 Chron. 13:7). He exposed the folly of man-made religion (13:8) and with sacred offices being staffed by any non-Levite who could pay the price (13:9)! In contrast to this hollow sham, said Abijam, we Judeans have the true God, Jehovah, legitimate Aaronic priests, atoning sacrifices, the original table of showbread and the golden candlestick. Furthermore, declared the bold young king, we have the ultimate weapon, God, will fight for us! (13:22) As result, though vastly outnumbered, Abijam and Judah with God’s intervention routed Jeroboam and Israel. Jeroboam lost 500,000 of his troops, a from which loss he never recovered (13:20).

15:9-10 Asa’s (AY sah), name means “healer”, and he will reign from 910 to 869 B.C. In many ways he was a good king (15:11). He was the grandson of king Rehoboam and Maachah. The first ten years of his reign will be peaceful and prosperous (2 Chronicles 14:1).15:11-12 Asa used these ten years wisely, expunging idolatry and enforcing the observance of true religion and morality. In addition, he strengthened the defenses of the nation, including the armed forces (2 Chron. 14:2-8). Observe some essential the keys of righteous rule: True religion is encouraged, immorality and false doctrine are opposed, and the military is properly funded.

Notice the highlights of an immoral reign: Trust in human alliances with other countries, and the encouragement of tolerating all forms of false religion and immorality.

15:13 He even removed his own grandmother, from the position of queen mother because of her idolatry. “This must have been an impressive public statement to the entire population” (Dilday p. 182). She had made some sort of “horrid” idolatrous image that he cut down and burned in the Kidron Valley. In this way, Asa shows his utter contempt for his grandmother’s beliefs. God comes before family (Matthew 10:37).15:14 Obviously, Asa did not condone these high places, hence the verse is saying although he made great strides in purging his kingdom from idolatry, through no fault of his own he was unable to totally excise it.

15:15 Restoration is not only a quashing of evil, it is also a restoration of the good. Asa refurbished the temple with valuables dedicated to God by him and his father. In fact, he commanded the people to seek God (2 Chronicles 14:4).

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From Second Chronicles we also learn: 1. In the fifteenth year of his reign (ca. 895 B.C.), Ethiopia amassed a million troops and invaded Judah. Asa intercepted Zerah’s army at Mareshah. Militarily outnumbered by more than two to one, Asa knew of but one source for victory, i.e., to cried out to God for deliverance (2 Chronicles 14:11). 2. The prophet Azariah met the victorious Asa and stated, “The Lord is with you while you are with Him”. As a result Asa attacked the remaining abominations of the land with a holy zeal, restored the great altar that stood before the temple, then offered 7,700 animals in sacrifice (2 Chronicles 15:1-15). After the above great victory, Israelites from the northern kingdom began streaming to the southern kingdom, because they saw that God was with Asa. Baasha, who was now the Israelite king, decided to build his own “Berlin Wall” to keep these people from going to Judah. Hence, he fortified Ramah, which was only five miles north of Jerusalem (2 Chron.

16:1; 1 Kings 15:17).

15:16-21 “At that point, only approximately one year after his great victory over the Egyptians,and in the midst of his reform moves, Asa had a strange lapse of faith. Instead of depending on God to see him through the new emergency, he stripped the treasuries of the temple and palace and set a large donative to Benhadad, king of Aram in Damascus, requesting a renewal of a treaty that their fathers had had and breaking of the non-aggression pact Aram now had with Israel” (Vos p. 104).

Benhadad agrees to attack Israel, and Baasha thereby is forced to retreat and defend his northern border. “If Asa’s conscience disturbed him, he must have suppressed it with the rationalization that the end justifies the means. After all, did not the plan succeed?” (Whitcomb p. 35).

15:21-24 Meanwhile Asa ordered the militia and those subject to forced labor to engage in their own construction at the border with Israel. In effect, he moved the border a few miles north and used materials Baasha had gathered at Ramah to fortify Mizpah (some 15 miles north of Jerusalem) and Geba (some six miles NE of Jerusalem). Because he didn’t trust in God, but had sought protection in a human alliance, God sent Hanani the prophet to rebuke him. Basically, Asa was told: 1. You could have conquered Syria as well as Israel if you had trusted Me. 2. You have already seen how God answered your prayers and destroyed the Ethiopians. 3. Because of your deliberate sin, you will have wars to the very end of your reign. (2 Chronicles 16:7-9). As a result, Asa was so mad at the prophet that he imprisoned the man of God, and oppressed those who supported the words of the prophet (2 Chron. 16:10). Even when he was seriously ill near the end of his life, Asa didn’t pray to God, but relied on the physicians of that day and age (16:12).

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From Asa’s life let us remember: 1. It is so tempting to rely on human wisdom, resources and strength, rather than trusting in God and His ways.

2. It is so easy to be impressed with “immediate results”, rather than thinking about the long-range consequences and whether or not something is biblical. 3. Let us always be willing to listen to a rebuke from the word of God, let us never be offended by the truth. 4. A good and faithful start must be followed by a faithful finish.

15:24 The reign of Jehoshaphat will be detailed in 1 Kings 22:42-50 and 2 Chronicles 17:1-21:1. Even though this Judean king was for the most part faithful to God (1 Kings 22:43). His biggest mistake and one that seriously impacted the spirituality of Judah, was that he married the daughter of Ahab and Jezebel (2 Chronicles 18:1). We will talk about this in future lessons.

Back to some Israelite Kings 15:25 Nadab, the son of Jeroboam only reigned two years (909-908 B.C.).

15:26-28 While Nadab was besieging Gibbethon (about three miles west of Gezer), one of his officers (Baasha), conspired against him, and took the throne after killing him. With his death, the dynasty of Jeroboam came to an end just like God had said (1 Kings 14:7-16). 15:29-30 Baasha exterminated the entire family that had descended from Jeroboam.

“Persons who lead a nation to embrace empty religious and ethical systems often create an environment of violence, greed, and oppression.

Their children and grandchildren reap the harvest of their actions” (House p. 198). In fact, it could be argued that Jeroboam’s unfaithfulness and idolatry only created an environment in which a greedy man like Baasha would rise to power and seize without being opposed by godly men.

15:33-34 Baasha may have exterminated Jeroboam’s household, but he wholeheartedly embraces Jeroboam’s idolatry. The danger in teaching error, is that such error will survive us—and will condemn future generations. Apparently, the city of Tizrah was now the capital of northern Israel. It is usually identified with Tell el-Far’ah, about seven miles NE of Nablus and Shechem.

Chapter 16 16:1-6 Because Baasha followed in the spiritual footsteps of Jeroboam, he and his descendants would suffer the same fate. Note verse 7: God held Baasha accountable for destroying the household of Jeroboam, because 4

he had evidently done so merely to advance his own agenda instead of as God’s executioner. God had given Baasha the opportunity to bring Israel back to Him, but instead he had acted like those he replaced. God gives each new generation a chance to bring others closer to God or move in the opposite direction. Whose agenda are we advancing, God’s or our own? Are we bringing people closer to God and His will or are we compromising the truth? As I read about such men, am I bothered when I hear some among God’s people arguing that we pay too much attention to doctrine. Aren’t these men condemned because they advocated the wrong doctrine? How ironic that both Jeroboam and Baasha were given the chance to do great things—and yet both failed to do God’s will in their reigns.

16:2 God was giving Baasha a chance to bring a righteous and godly rule to the northern tribes. When we sin and don’t repent we are only succeeding in provoking God to bring judgment upon us (Romans 2:1-5).

16:8 Elah (EE la), the son of Baasha will only reign two years (ca. 885-884) (are we surprised?) 16:9-10 He dies a rather ignoble death. While he is getting drunk in the home of a high official, he is murdered by Zimri (ZIMM rye), who had command of half the chariot force. At least Nadad was assassinated during a military campaign rather than during a drinking spree!

16:11-14 Zimri follows the example of Baasha. He kills every heir that followed to his predecessor, thus leaving no rival to the throne.

“Apparently the northern kings do not believe it is possible to govern the people if they insist on righteous behavior and proper worship.

Obedience, not knowledge, is their problem” (House p. 201). Sound familiar? God is speaking to and warning these kings in the north! They do have access to the word of God. Their ignorance (Hosea 4:6), is a deliberate ignorance. 16:15-20 The northern tribes quickly rally around Omri (UM rih), the commander of the entire Israelite and army, he lays siege to Tizrah and Zimri commits suicide. Zimri only reigned for a week, but he also worshipped Jeroboam’s idols. “He was of the same bent, and his administration would have been as bad as the rest of them” (Vos p.

107). God gave some kings years and decades of patience, but He only gave Zimri a week.

16:21-22 With Zimri dead, both Omri and Tibni (TIBB nie) put forth their bids to become the next king. Zimri died ca. 885 B.C. (27 th year of Asa king of Judah), but Omri didn’t become king until 880 B.C. (verse 23). Hence, Israel went through four years of civil war following the death of Zimri.

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16:23-28 The Bible does not spend a lot of time talking about Omri, but he had a tremendous amount of influence upon the future of the northern kingdom: 1. He moved the capital from Tizrah to Samaria. This hill was easily defensible, being 300-400 feet high, was surrounded by a rich agricultural hinterland, and had access to the coastal plain west, to Megiddo and the plain of Jezreel to the north, and to the line of communication along the Jordan Valley to the east. He strengthened Israel militarily so much that the Assyrian kings referred to Israel as the “land of Omri, for over a hundred years after his death. Omri was a very powerful man in the ancient world—but a complete failure in the sight of God. “By secular standards he and his descendants were fairly effective monarchs; for they kept foreign armies at bay, gave the people a religion they liked (2 Timothy 4:3-4), and made foreign alliances through marriage….What is the author’s assessment of Omri? The author is unimpressed” (House pp. 202-203). 16:25-26 He was worse than all the kings who had gone before him, for he not only continued Jeroboam’s idolatry, but introduced Baal worship into Israel via a marriage between his son Ahab and Jezebel, the daughter of Ethbaal king of the Sidonians (16:31).

Ahab and Jezebel 16:29 While Asa, the good king of Judah was still reigning, Ahab takes the throne in Israel. From the capital city of Samaria, he will reign for twentytwo years (ca. 874-853 B.C.). From a secular standpoint, Ahab was a successful ruler. He fortified cities (1 Kings 22:39), and on two occasions he defeated Aramaean forces in battle (1 Kings 20:1-34). Then in 853 B.C., he joined a coalition of kings from Syria and Palestine that sought to turn back the advance of Shalmaneser III of Assyria at Qarqar on the Orontes River. In that effort secular history states that he contributed 2000 chariots and 10,000 men. But as he read in the Bible, Ahab was a very weak man when it came to spiritual courage. 16:30 Ahab was actually worse than his father Omri. 16:31 Ahab not only continues Jeroboam’s false religion (as if that was bad enough), he married Jezebel, who was determined to spread her loyalty for Baal throughout all Israel. According to Josephus, Ethbaal served as the priest in the great temple of Astarte in Tyre, and had come to the throne through the blood of his own brother.

16:32 As a result Ahab promotes the religion of his new wife. He erects a temple for Baal. Full-blown paganism and fertility rites have come to Israel. Idolatry and immorality as an acceptable institution has become even more entrenched than in the past. “The temples of Baal were characterized by every sort of sexual immoral and licentious activity” (Winters p. 128).

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“Jezebel’s name may come from a cultic cry used in the worship of Baal meaning ‘where is Baal?’ Translated into Hebrew the name was also a verbal pun that the Israelites must have relished. Zebel in Hebrew means dung!” (Dilday p. 198). Had a secular historian been recording these events, the marriage of Ahab and Jezebel would likely have been applauded as a prudent political move. Both Phoenicia and Israel were being threatened by Syria, and the marriage gave Ahab a powerful military ally at a crucial time. But God doesn’t care about immediate results, He is concerned about what is right. This marriage would bring short term gain, but it would ultimately destroy the moral integrity of the entire nation. He marries Jezebel, and in the same verse (31), he starts serving the idols that she served.

16:34 God is not mocked! During the reign of Ahab, Hiel (HIGH uhl), a native of Bethel proceeded to fortify the city of Jericho. It appears that this might have been done at the command of Ahab, and Hiel was simply the building contractor. As a result, Hiel forfeited the lives of his two sons, Abiram (ah BY ram), and Segub (SEE guhb) in fulfillment of Joshua’s curse on the city (Joshua 6:26). Here we see human stubbornness, even though laying the foundation of the city cost him the life of his firstborn, Hiel proceeded to build until he lost his other son! Building the city was more important than the lives of his children! God’s word is still active in history! Despite all the sin in Israel, the Lord is still in charge! In addition, the events mentioned in chapters 17-22 only further highlight this truth.

The curse of Joshua seems to have applied only to the walls and fortifications of Jericho. The area around Jericho had been occupied long before the time of Ahab (2 Samuel 10:5; Judges 3:13).

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