As soon as Zimri began to reign and was seated on the throne, he struck down the entire household of Baasha. He did not leave a single male, whether a kinsman or friend. As soon as Zimri began to reign and was seated on the throneZimri's reign began abruptly and was marked by immediate action. This phrase indicates the swift transition of power, a common occurrence in the turbulent history of the Northern Kingdom of Israel. Zimri was a commander of half the chariots under King Elah, Baasha's son, and his rise to power was through assassination, reflecting the instability and frequent coups in Israel's monarchy. The throne symbolizes authority and legitimacy, though Zimri's claim was tenuous and short-lived, lasting only seven days ( 1 Kings 16:15). This rapid change in leadership highlights the political chaos and moral decline during this period. he struck down the entire household of Baasha
Zimri's actions fulfilled the prophecy given by the prophet Jehu against Baasha (1 Kings 16:1-4). The complete destruction of Baasha's household was a common practice in ancient Near Eastern politics to eliminate any potential rivals and secure one's position. This act of violence underscores the brutal nature of royal successions in Israel and the fulfillment of divine judgment against Baasha's dynasty for his sins and idolatry. The eradication of a royal family was not only a political move but also seen as a divine retribution for disobedience to God. He did not leave a single male, whether a kinsman or friend
The phrase "not leave a single male" is a hyperbolic expression indicating total annihilation, a practice known as herem, or the ban, which was sometimes commanded by God in the context of holy war (e.g., Joshua 6:21). This complete destruction of Baasha's male descendants and associates ensured that no one could claim the throne or seek revenge. The mention of "kinsman or friend" emphasizes the thoroughness of Zimri's purge, reflecting the extreme measures taken to secure power and prevent any future threats. This act of violence is reminiscent of other biblical accounts where entire families were wiped out as a form of divine judgment or political necessity, such as the house of Jeroboam (1 Kings 14:10). Persons / Places / Events 1. ZimriA commander in the army of Israel who conspired against King Elah, son of Baasha, and became king himself. His reign was short-lived, lasting only seven days. 2. BaashaThe former king of Israel, whose entire household was destroyed by Zimri. Baasha had previously usurped the throne by killing Nadab, the son of Jeroboam. 3. IsraelThe northern kingdom of the divided Israelite monarchy, where these events took place. The political instability during this period was marked by frequent coups and assassinations. 4. Throne of IsraelRepresents the seat of power in the northern kingdom, often contested and marked by violence and betrayal. 5. Household of BaashaRefers to the family and descendants of Baasha, who were completely annihilated by Zimri to secure his own rule. Teaching Points The Consequences of Sinful LeadershipThe cycle of violence and betrayal in Israel's monarchy serves as a warning about the destructive nature of sin and the consequences of turning away from God. Divine Justice and JudgmentGod's justice is evident in the fulfillment of prophetic words against Baasha's house, reminding us that God holds leaders accountable for their actions. The Futility of Human AmbitionZimri's brief reign illustrates the futility of seeking power through ungodly means. True security and success come from obedience to God. The Importance of Godly LeadershipThe chaos in Israel underscores the need for leaders who fear God and lead with integrity, as opposed to those who pursue power at any cost. Bible Study Questions 1. How does the account of Zimri and Baasha illustrate the principle of "you reap what you sow"? Consider Galatians 6:7-8 in your response. 2. In what ways can we see the hand of God in the rise and fall of leaders, both in biblical times and today? 3. Reflect on a time when you witnessed or experienced the consequences of ungodly leadership. How did it affect your faith and understanding of God's justice? 4. How can we apply the lessons from Zimri's account to our own lives, particularly in areas where we might be tempted to pursue power or success at the expense of integrity? 5. What steps can we take to ensure that we are promoting and supporting godly leadership in our communities and churches? Consider the guidance provided in 1 Timothy 3:1-7. Connections to Other Scriptures 1 Kings 15:27-30Provides background on Baasha's rise to power by assassinating Nadab, which sets a precedent for Zimri's actions. 2 Kings 9:7-10Similar acts of divine judgment and the complete destruction of a royal household, illustrating a recurring theme of God's judgment against idolatry and sin. Proverbs 16:18Highlights the theme of pride leading to destruction, relevant to the actions of Zimri and the fate of Baasha's house. People Abiram, Ahab, Arza, Asa, Baasha, Elah, Ethbaal, Ginath, Hanani, Hiel, Israelites, Jehu, Jeroboam, Jezebel, Joram, Joshua, Nebat, Nun, Omri, Segub, Shemer, Sidonians, Tibni, Tirzah, Zidon, Zidonians, ZimriPlaces Bethel, Gibbethon, Jericho, Samaria, TirzahTopics Baasa, Baasha, Ba'asha, Baasha's, Child, Death, Didn't, Family, Friend, Friends, Household, Kept, Killed, Kingdom, Kinsfolk, Kinsfolks, Kinsman, Kinsmen, Leave, Male, Man-child, Pass, Pisseth, Redeemers, Reign, Reigning, Relations, Relative, Relatives, Sat, Seat, Seated, Single, Sitting, Slew, Smitten, Smote, Spare, Straight, Struck, Throne, Urinates, Wall, WhetherDictionary of Bible Themes 1 Kings 16:11 5581 throne Library Whether the Mode of virtue Falls under the Precept of the Law?
Objection 1: It would seem that the mode of virtue falls under the precept of the law. For the mode of virtue is that deeds of justice should be done justly, that deeds of fortitude should be done bravely, and in like manner as to the other virtues. But it is commanded (Dt. 26:20) that "thou shalt follow justly after that which is just." Therefore the mode of virtue falls under the precept. Objection 2: Further, that which belongs to the intention of the lawgiver comes chiefly under the precept. …
Saint Thomas Aquinas—Summa TheologicaWhether 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 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 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 Links 1 Kings 16:11 NIV1 Kings 16:11 NLT1 Kings 16:11 ESV1 Kings 16:11 NASB1 Kings 16:11 KJV
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