1 Kings 16:1-8. Jehu‘s prophecy against Baasha.
Then the word of the Lord came to Jehu — This is the only incident recorded in the life of this prophet. His father was also a prophet (2 Chronicles 16:7).
Forasmuch as I exalted thee — The doom he pronounced on Baasha was exactly the same as denounced against Jeroboam and his posterity. Though he had waded through slaughter to his throne, he owed his elevation to the appointment or permission of Him “by whom kings reign.”
over my people Israel — With all their errors and lapses into idolatry, they were not wholly abandoned by God. He still showed His interest in them by sending prophets and working miracles in their favor, and possessed a multitude of faithful worshippers in the kingdom of Israel.
also by the hand of the prophet Jehu — This is not another prophecy, but merely an addition by the sacred historian, explanatory of the death of Baasha and the extinction of his family. The doom pronounced against Jeroboam (1 Kings 14:9), did not entitle him to take the execution of the sentence into his own hands; but from his following the same calf-worship, he had evidently plotted the conspiracy and murder of that king in furtherance of his own ambitious designs; and hence, in his own assassination, he met the just reward of his deeds. The similitude to Jeroboam extends to their deaths as well as their lives - the reign of their sons, and the ruin of their families.
began Elah the son of Baasha to reign — (compare 1 Kings 15:33). From this it will appear that Baasha died in the twenty-third year of his reign (see on 1 Kings 15:2), and Elah, who was a prince of dissolute habits, reigned not fully two years.
1 Kings 16:9-22. Zimri‘s conspiracy.
Zimri conspired against him — “Arza which was over his house.” During a carousal in the house of his chamberlain, Zimri slew him, and having seized the sovereignty, endeavored to consolidate his throne by the massacre of all the royal race.
did Zimri reign seven days — The news of his conspiracy soon spread, and the army having proclaimed their general, Omri, king, that officer immediately raised the siege at Gibbethon and marched directly against the capital in which the usurper had established himself. Zimri soon saw that he was not in circumstances to hold out against all the forces of the kingdom; so, shutting himself up in the palace, he set it on fire, and, like Sardanapalus, chose to perish himself and reduce all to ruin, rather than that the palace and royal treasures should fall into the hands of his successful rival. The seven days‘ reign may refer either to the brief duration of his royal authority, or the period in which he enjoyed unmolested tranquillity in the palace.
For his sins which he sinned — This violent end was a just retribution for his crimes. “His walking in the ways of Jeroboam” might have been manifested either by the previous course of his life, or by his decrees published on his ascension, when he made a strong effort to gain popularity by announcing his continued support of the calf worship.
Then were the people of Israel divided into two parts — The factions that ensued occasioned a four years‘ duration (compare 1 Kings 16:15 with 1 Kings 16:23), of anarchy or civil war. Whatever might be the public opinion of Omri‘s merits a large body of the people disapproved of the mode of his election, and declared for Tibni. The army, however, as usual in such circumstances (and they had the will of Providence favoring them), prevailed over all opposition, and Omri became undisputed possessor of the throne.
Tibni died — The Hebrew does not enable us to determine whether his death was violent or natural.
1 Kings 16:23-28. Omri builds Samaria.
In the thirty and first year of Asa began Omri to reign — The twelve years of his reign are computed from the beginning of his reign, which was in the twenty-seventh year of Asa‘s reign. He held a contested reign for four years with Tibni; and then, at the date stated in this verse, entered on a sole and peaceful reign of eight years.
he bought the hill Samaria of Shemer — The palace of Tirzah being in ruins, Omri, in selecting the site of his royal residence, was naturally influenced by considerations both of pleasure and advantage. In the center of a wide amphitheater of mountains, about six miles from Shechem, rises an oblong hill with steep, yet accessible sides, and a long flat top extending east and west, and rising five hundred or six hundred feet above the valley. What Omri in all probability built as a mere palatial residence, became the capital of the kingdom instead of Shechem. It was as though Versailles had taken the place of Paris, or Windsor of London. The choice of Omri was admirable, in selecting a position which combined in a union not elsewhere found in Palestine: strength, beauty, and fertility [Stanley].
two talents of silver — about $4,250. Shemer had probably made it a condition of the sale, that the name should be retained. But as city and palace were built there by Omri, it was in accordance with Eastern custom to call it after the founder. The Assyrians did so, and on a tablet dug out of the ruins of Nineveh, an inscription was found relating to Samaria, which is called Beth-khumri - the house of Omri [Layard]. (See 2 Kings 17:5).
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.
Ahab the son of Omri did evil in the sight of the Lord above all that were before him — The worship of God by symbols had hitherto been the offensive form of apostasy in Israel, but now gross idolatry is openly patronized by the court. This was done through the influence of Jezebel, Ahab‘s queen. She was “the daughter of Eth-baal, king of the Zidonians.” He was priest of Ashtaroth or Astarte, who, having murdered Philetes, king of Tyre, ascended the throne of that kingdom, being the eighth king since Hiram. Jezebel was the wicked daughter of this regicide and idol priest - and, on her marriage with Ahab, never rested till she had got all the forms of her native Tyrian worship introduced into her adopted country.
reared up an altar for Baal — that is, the sun, worshipped under various images. Ahab set up one (2 Kings 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 (1 Kings 19:18) were among the principal rites.
1 Kings 16:34. Joshua‘s curse fulfilled upon Hiel the builder of Jericho.
In his days did Hiel the Beth-elite build Jericho — (see on Joshua 6:26). The curse took effect on the family of this reckless man but whether his oldest son died at the time of laying the foundation, and the youngest at the completion of the work, or whether he lost all his sons in rapid succession, till, at the end of the undertaking, he found himself childless, the poetical form of the ban does not enable us to determine. Some modern commentators think there is no reference either to the natural or violent deaths of Hiel‘s sons; but that he began in presence of his oldest son, but some unexpected difficulties, losses, or obstacles, delayed the completion till his old age, when the gates were set up in the presence of his youngest son. But the curse was fulfilled more than five hundred years after it was uttered; and from Jericho being inhabited after Joshua‘s time (Judges 3:13; 2 Samuel 10:5), it has been supposed that the act against which the curse was directed, was an attempt at the restoration of the walls - the very walls which had been miraculously cast down. It seems to have been within the territory of Israel; and the unresisted act of Hiel affords a painful evidence how far the people of Israel had lost all knowledge of, or respect for, the word of God.
These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 1 Kings 16". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/
the Second Week of Lent