5Now the rest of the acts of Baasha and what he did and his might, are they not written in the Book of the Chronicles of the Kings of Israel?

The Israelite Kings

      6And Baasha slept with his fathers and was buried in Tirzah, and Elah his son became king in his place. 7Moreover, the word of the LORD through the prophet Jehu the son of Hanani also came against Baasha and his household, both because of all the evil which he did in the sight of the LORD, provoking Him to anger with the work of his hands, in being like the house of Jeroboam, and because he struck it.

      8In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha became king over Israel at Tirzah, and reigned two years. 9His servant Zimri, commander of half his chariots, conspired against him. Now he was at Tirzah drinking himself drunk in the house of Arza, who was over the household at Tirzah. 10Then Zimri went in and struck him and put him to death in the twenty-seventh year of Asa king of Judah, and became king in his place. 11It came about when he became king, as soon as he sat on his throne, that he killed all the household of Baasha; he did not leave a single male, neither of his relatives nor of his friends.

      12Thus Zimri destroyed all the household of Baasha, according to the word of the LORD, which He spoke against Baasha through Jehu the prophet, 13for all the sins of Baasha and the sins of Elah his son, which they sinned and which they made Israel sin, provoking the LORD God of Israel to anger with their idols. 14Now the rest of the acts of Elah and all that he did, are they not written in the Book of the Chronicles of the Kings of Israel?

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

      21Then the people of Israel were divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; the other half followed Omri. 22But the people who followed Omri prevailed over the people who followed Tibni the son of Ginath. And Tibni died and Omri became king. 23In the thirty-first year of Asa king of Judah, Omri became king over Israel and reigned twelve years; he reigned six years at Tirzah. 24He bought the hill Samaria from Shemer for two talents of silver; and he built on the hill, and named the city which he built Samaria, after the name of Shemer, the owner of the hill.

      25Omri did evil in the sight of the LORD, and acted more wickedly than all who were before him. 26For he walked in all the way of Jeroboam the son of Nebat and in his sins which he made Israel sin, provoking the LORD God of Israel with their idols. 27Now the rest of the acts of Omri which he did and his might which he showed, are they not written in the Book of the Chronicles of the Kings of Israel? 28So Omri slept with his fathers and was buried in Samaria; and Ahab his son became king in his place.

      29Now Ahab the son of Omri became king over Israel in the thirty-eighth year of Asa king of Judah, and Ahab the son of Omri reigned over Israel in Samaria twenty-two years. 30Ahab the son of Omri did evil in the sight of the LORD more than all who were before him.

      31It came about, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat, that he married Jezebel the daughter of Ethbaal king of the Sidonians, and went to serve Baal and worshiped him. 32So he erected an altar for Baal in the house of Baal which he built in Samaria. 33Ahab also made the Asherah. Thus Ahab did more to provoke the LORD God of Israel than all the kings of Israel who were before him. 34In his days Hiel the Bethelite built Jericho; he laid its foundations with the loss of Abiram his firstborn, and set up its gates with the loss of his youngest son Segub, according to the word of the LORD, which He spoke by Joshua the son of Nun.

Parallel Verses

New American Standard Bible (©1995)
"Inasmuch as I exalted you from the dust and made you leader over My people Israel, and you have walked in the way of Jeroboam and have made My people Israel sin, provoking Me to anger with their sins,

GOD'S WORD® Translation (©1995)
He said, "I raised you from the dust and made you leader of my people Israel. But you have lived like Jeroboam. You have led my people to sin, and their sins make me furious.

King James Bible
Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;

Douay-Rheims Bible
Forasmuch as I have exalted thee out of the dust, and made thee prince over my people Israel, and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins:

Darby Bible Translation
Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel, and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, provoking me to anger with their sins;

English Revised Version
Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;

Webster's Bible Translation
Forasmuch as I exalted thee from the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;

World English Bible
"Because I exalted you out of the dust, and made you prince over my people Israel, and you have walked in the way of Jeroboam, and have made my people Israel to sin, to provoke me to anger with their sins;

Young's Literal Translation
'Because that I have raised thee up out of the dust, and appoint thee leader over My people Israel, and thou walkest in the way of Jeroboam, and causest My people Israel to sin -- to provoke Me to anger with their sins;

Cross References

1 Samuel 2:8 "He raises the poor from the dust, He lifts the needy from the ash heap To make them sit with nobles, And inherit a seat of honor; For the pillars of the earth are the LORD'S, And He set the world on them.

1 Kings 14:7 "Go, say to Jeroboam, 'Thus says the LORD God of Israel, "Because I exalted you from among the people and made you leader over My people Israel,

1 Kings 14:16 "He will give up Israel on account of the sins of Jeroboam, which he committed and with which he made Israel to sin."

1 Kings 15:34 He did evil in the sight of the LORD, and walked in the way of Jeroboam and in his sin which he made Israel sin.

Jeremiah 7:18 "The children gather wood, and the fathers kindle the fire, and the women knead dough to make cakes for the queen of heaven; and they pour out drink offerings to other gods in order to spite Me.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 16

This chapter relates wholly to the kingdom of Israel, and the revolutions of that kingdom-many in a little time. The utter ruin of Jeroboam's family, after it had been twenty-four years a royal family, we read of in the foregoing chapter. In this chapter we have, I. The ruin of Baasha's family, after it had been but twenty-six years a royal family, foretold by a prophet (v. 1-7), and executed by Zimri, one of his captains (v. 8-14). II. The seven days' reign of Zimri, and his sudden fall (v. 15-20). III. The struggle between Omri and Tibni, and Omri's prevalency, and his reign (v. 21-28). IV. The beginning of the reign of Ahab, of whom we shall afterwards read much (v. 29-33). V. The rebuilding of Jericho (v. 34). All this while, in Judah, things went well.

Verses 1-14

Here is, I. The ruin of the family of Baasha foretold. He was a man likely enough to have raised and established his family-active, politic, and daring; but he was an idolater, and this brought destruction upon his family.

1. God sent him warning of it before. (1.) That, if he were thereby wrought upon to repent and reform, the ruin might be prevented; for God threatens, that he may not strike, as one that desires not the death of sinners. (2.) That, if not, it might appear that the destruction when it did come, whoever might be instruments of it, was the act of God's justice and the punishment of sin.

2. The warning was sent by Jehu the son of Hanani. The father was a seer, or prophet, at the same time (2 Chr. 16:7), and was sent to Asa king of Judah; but the son, who was young and more active, was sent on this longer and more dangerous expedition to Baasha king of Israel. Juniores ad labores-Toil and adventure are for the young. This Jehu was a prophet and the son of a prophet. Prophecy, thus happily entailed, was worthy of so much the more honour. This Jehu continued long in his usefulness, for we find him reproving Jehoshaphat (2 Chr. 19:2) above forty years after, and writing the annals of that prince, 2 Chr. 20:34. The message which this prophet brought to Baasha is much the same with that which Ahijah sent to Jeroboam by his wife.

(1.) He reminds Baasha of the great things God had done for him (v. 2): I exalted thee out of the dust to the throne of glory, a great instance of the divine sovereignty and power, 1 Sa. 2:8. Baasha seemed to have raised himself by his own treachery and cruelty, yet there was a hand of Providence in it, to bring about God's counsel, concerning Jeroboam's house; and God's owning his advancement as his act and deed does by no means amount to the patronising of his ambition and treachery. It is God that puts power into bad men's hands, which he makes to serve his good purposes, notwithstanding the bad use they make of it. I made thee prince over my people. God calls Israel his people still, though wretchedly corrupted, because they retained the covenant of circumcision, and there were many good people among them; it was not till long after that they were called Loammi, not a people, Hos. 1:9.

(2.) He charges him with high crimes and misdemeanours, [1.] That he had caused Israel to sin, had seduced God's subjects from their allegiance and brought them to pay to dunghill-deities the homage due to him only, and herein he had walked in the way of Jeroboam (v. 2), and been like his house, v. 7. [2.] That he had himself provoked God to anger with the work of his hands, that is, by worshipping images, the work of men's hands; though perhaps others made them, yet he served them and thereby avowed the making of them, and they are therefore called the work of his hands. [3.] That he had destroyed the house of Jeroboam (v. 7), because he killed him, namely, Jeroboam's son and all his: if he had done that with an eye to God, to his will and glory, and from a holy indignation against the sins of Jeroboam and his house, he would have been accepted and applauded as a minister of God's justice; but, as he did it, he was only the tool of God's justice, but a servant to his own lusts, and is justly punished for the malice and ambition which actuated and governed him in all he did. Note, Those who are in any way employed in denouncing or executing the justice of God (magistrates or ministers) are concerned to do it from a good principle and in a holy manner, lest it turn into sin to them and they make themselves obnoxious by it.

(3.) He foretels the same destruction to come upon his family which he himself had been employed to bring upon the family of Jeroboam, v. 3, 4. Note, Those who resemble others in their sins may expect to resemble them in their plagues, especially those who seem zealous against such sins in others as they allow themselves in; the house of Jehu was reckoned with for the blood of the house of Ahab, Hos. 1:4.

II. A reprieve granted for some time, so long that Baasha himself dies in peace, and is buried with honour in his own royal city (v. 6), so far is he from being a prey either to the dogs or to the fowls, which yet was threatened to his house, v. 4. He lives not either to see or feel the punishment threatened, yet he was himself the greatest delinquent. Certainly there must be a future state, in which impenitent sinners will suffer in their own persons, and not escape, as often they do in this world. Baasha died under no visible stroke of divine vengeance for aught that appears, but God laid up his iniquity for his children, as Job speaks, ch. 21:19. Thus he often visits sin. Observe, Baasha is punished by the destruction of his children after his death, and his children are punished by the abuse of their bodies after their death; that is the only thing which the threatening specifies (v. 4), that the dogs and the fowls of the air should eat them, as if herein were designed a tacit intimation that there are punishments after death, when death has done its worst, which will be the sorest punishments and are most to be dreaded; these judgments on the body and posterity signified judgments on the soul when separated from the body, by him who, after he has killed, has power to cast into hell.

III. Execution done at last. Baasha's son Elah, like Jeroboam's son Nadab, reigned two years, and then was slain by Zimri, one of his own soldiers, as Nadab was by Baasha; so like was his house made to that of Jeroboam, as was threatened, v. 3. Because his idolatry was like his, and one of the sins for which God contended with him being the destruction of Jeroboam's family, the more the destruction of his own resembled that, the nearer did the punishment resemble the sin, as face answers to face in a glass.

1. As then, so now, the king himself was first slain, but Elah fell more ingloriously than Nadab. Nadab was slain in the field of action and honour, he and his army then besieging Gibbethon (ch. 15:27); but the siege being then raised upon that disaster, and the city remaining still in the Philistines' hands, the army of Israel was now renewing the attempt (v. 15) and Elah should have been with them to command in chief, but he loved his own ease and safety better than his honour or duty, or the public good, and therefore staid behind to take his pleasure; and, when he was drinking himself drunk in his servant's house, Zimri killed him, v. 9, 10. Let it be a warning to drunkards, especially to those who designedly drink themselves drunk, that they know not but death may surprise them in that condition. (1.) Death comes easily upon men when they are drunk. Besides the chronic diseases which men frequently bring themselves into by hard drinking, and which cut them off in the midst of their days, men in that condition are more easily overcome by an enemy, as Amnon by Absalom, and are liable to more bad accidents, being unable to help themselves, (2.) Death comes terribly upon men in that condition. Finding them in the act of sin, and incapacitated for any act of devotion, that day comes upon them unawares (Lu. 21:34), like a thief.

2. As then, so now, the whole family was cut off, and rooted out. The traitor was the successor, to whom the unthinking people tamely submitted, as if it were all one to them what kind they had, so that they had one. The first thing Zimri did was to slay all the house of Baasha; thus he held by cruelty what he got by treason. His cruelty seems to have extended further than Baasha's did against the house of Jeroboam, for he left to Elah none of his kinsfolks or friends (v. 11), none of his avengers (so the word is), none that were likely to avenge his death; yet divine justice soon avenged it so remarkably that it was used as a proverb long after, Had Zimri peace who slew his master? 2 Ki. 9:31. In this, (1.) The word of God was fulfilled, v. 12. (2.) The sins of Baasha and Elah were reckoned for, with which they provoked God by their vanities, v. 13. Their idols are called their vanities, for they cannot profit nor help. Miserable are those whose deities are vanities.

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Whether a Man Can be Saved Without Baptism?
Objection 1: It seems that no man can be saved without Baptism. For our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." But those alone are saved who enter God's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost. Objection 2: Further, in the book De Eccl. Dogm. xli, it is written: "We believe that no catechumen, though he die in his good works, will have eternal life, except …
Saint Thomas Aquinas—Summa Theologica

Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica

Whether a Vow Consists in a Mere Purpose of the Will?
Objection 1: It would seem that a vow consists in nothing but a purpose of the will. According to some [*William of Auxerre, Sum. Aur. III, xxviii, qu. 1; Albertus Magnus, Sent. iv, D, 38], "a vow is a conception of a good purpose after a firm deliberation of the mind, whereby a man binds himself before God to do or not to do a certain thing." But the conception of a good purpose and so forth, may consist in a mere movement of the will. Therefore a vow consists in a mere purpose of the will. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether Whoever is Perfect is in the State of Perfection?
Objection 1: It would seem that whoever is perfect is in the state of perfection. For, as stated above (A[3], ad 3), just as bodily perfection is reached by bodily growth, so spiritual perfection is acquired by spiritual growth. Now after bodily growth one is said to have reached the state of perfect age. Therefore seemingly also after spiritual growth, when one has already reached spiritual perfection, one is in the state of perfection. Objection 2: Further, according to Phys. v, 2, movement "from …
Saint Thomas Aquinas—Summa Theologica

Whether after the Resurrection Every one Will Know what Sins He Has Committed?
Objection 1: It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know, either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives only the present: and many sins will have escaped the sinner's memory, and he will be unable to recall them from the …
Saint Thomas Aquinas—Summa Theologica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Healing of the Waters
In Patriarchal times the Jordan Valley was "well watered everywhere, . . . even as the garden of the Lord." It was in this fair valley that Lot chose to make his home when he "pitched his tent toward Sodom." Genesis 13:10, 12. At the time that the cities of the plain were destroyed, the region round about became a desolate waste, and it has since formed a part of the wilderness of Judea. A portion of the beautiful valley remained, with its life-giving springs and streams, to gladden the heart of …
Ellen Gould White—The Story of Prophets and Kings

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

National Apostasy
From the time of Jeroboam's death to Elijah's appearance before Ahab the people of Israel suffered a steady spiritual decline. Ruled by men who did not fear Jehovah and who encouraged strange forms of worship, the larger number of the people rapidly lost sight of their duty to serve the living God and adopted many of the practices of idolatry. Nadab, the son of Jeroboam, occupied the throne of Israel for only a few months. His career of evil was suddenly stopped by a conspiracy headed by Baasha, …
Ellen Gould White—The Story of Prophets and Kings

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament