Then Omri and all the Israelites marched up from Gibbethon and besieged Tirzah. Then Omri and all the IsraelitesOmri was a military commander who became king of Israel after a period of civil unrest. His rise to power is significant as it marks the beginning of a new dynasty. Omri's leadership is noted for its military strength and political acumen. The mention of "all the Israelites" indicates a unified force, suggesting that Omri had considerable support among the people, which was crucial for his consolidation of power. This unity contrasts with the division seen earlier in the kingdom, highlighting a temporary stabilization under Omri's rule. marched up from Gibbethon
Gibbethon was a Philistine city located in the territory of Dan, which had been a site of conflict between Israel and the Philistines. The phrase "marched up" suggests a strategic military movement, as Gibbethon was situated at a lower elevation compared to Tirzah. This movement indicates a shift in focus from external threats to internal consolidation of power. The historical context of Gibbethon as a battleground underscores the ongoing conflict between Israel and its neighbors, reflecting the turbulent nature of the period. and besieged Tirzah
Tirzah was the capital of the northern kingdom of Israel before Samaria was established by Omri. The siege of Tirzah signifies a critical moment in Omri's campaign to secure his kingship. The act of besieging the city indicates a decisive and aggressive approach to eliminating opposition, specifically against Zimri, who had declared himself king. This event is part of the broader narrative of political instability and the frequent changes in leadership that characterized the northern kingdom. The siege also foreshadows the eventual establishment of Samaria as the new capital, which Omri would build, marking a significant shift in the political and cultural landscape of Israel. Persons / Places / Events 1. OmriA military commander who became king of Israel. He is known for establishing a new dynasty and moving the capital to Samaria. 2. IsraelitesThe people of the northern kingdom of Israel, who were involved in the political and military actions of the time. 3. GibbethonA city originally belonging to the Philistines, which was a site of conflict between Israel and the Philistines. 4. TirzahThe capital of the northern kingdom of Israel before Omri moved it to Samaria. It was a significant city during the reigns of several kings. 5. SiegeA military operation where forces surround a city to cut off supplies and compel surrender. This was a common tactic in ancient warfare. Teaching Points Leadership and InfluenceOmri's actions demonstrate the significant impact a leader can have on a nation. His decision to besiege Tirzah and later move the capital to Samaria shows strategic thinking but also highlights the potential for leaders to lead people away from God. Consequences of Political AmbitionOmri's rise to power was marked by conflict and ambition. This serves as a reminder of the potential moral and spiritual costs of political ambition when it is not aligned with God's will. The Importance of Spiritual FoundationsThe shift in capitals from Tirzah to Samaria under Omri's rule symbolizes a shift in spiritual focus. Believers are reminded to maintain strong spiritual foundations regardless of external changes. God's Sovereignty in HistoryDespite the political maneuvers and human ambition, God's sovereign plan continues to unfold. This encourages believers to trust in God's ultimate control over history. Bible Study Questions 1. How does Omri's decision to besiege Tirzah reflect his leadership style, and what can we learn from it about the qualities of godly leadership? 2. In what ways do the events in 1 Kings 16:17 illustrate the consequences of political ambition, and how can we apply this understanding to our own lives? 3. How does the shift from Gibbethon to Tirzah and later to Samaria reflect changes in Israel's spiritual and political landscape, and what lessons can we draw about maintaining spiritual integrity? 4. Considering the influence of Omri's dynasty, as mentioned in Micah 6:16, how can we ensure that our actions and decisions leave a positive spiritual legacy? 5. How does the concept of God's sovereignty, as seen in the unfolding events of 1 Kings 16, provide comfort and guidance in times of political or personal uncertainty? Connections to Other Scriptures 1 Kings 16:8-28Provides context for Omri's rise to power, including the political instability and the conflict with Zimri, another claimant to the throne. 2 Kings 9:31Mentions Jezebel, who was associated with Omri's dynasty, highlighting the long-term impact of Omri's reign on Israel's spiritual and political landscape. Micah 6:16References the "statutes of Omri," indicating the lasting influence of Omri's policies and practices on Israel, often viewed negatively by the prophets. 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 Army, Attack, Besieged, Gibbethon, Gib'bethon, Israelites, Laid, Lay, Omri, Shutting, Siege, Tirzah, Town, WithdrewDictionary of Bible Themes 1 Kings 16:15-18 5276 crime 1 Kings 16:17-18 5256 city 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 16:17 NIV1 Kings 16:17 NLT1 Kings 16:17 ESV1 Kings 16:17 NASB1 Kings 16:17 KJV
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