At that time the people of Israel were divided: Half of the people supported Tibni son of Ginath as king, and half supported Omri. At that time the people of Israel were divided:This phrase highlights a period of political instability and division within the Northern Kingdom of Israel. The division reflects the broader theme of Israel's recurring struggles with unity and faithfulness to God. This internal conflict can be seen as a consequence of the nation's departure from the covenant with God, as warned by prophets like Samuel ( 1 Samuel 8:10-18). The division also foreshadows later splits, such as the division of the kingdom after Solomon's reign (1 Kings 12). Half of the people supported Tibni son of Ginath as king:
Tibni, though not as well-known as other biblical figures, represents a faction within Israel that sought leadership apart from the established line. His support indicates significant dissatisfaction with the ruling powers, possibly due to political, economic, or religious reasons. The mention of his father, Ginath, suggests a lineage or family of some standing, though not much is known about them. This division can be compared to other biblical instances where leadership disputes arose, such as the rebellion of Absalom against David (2 Samuel 15). and half supported Omri:
Omri was a military commander who eventually became king and established a new dynasty. His support from half the people suggests he had significant influence and possibly military backing. Omri's reign is notable for establishing Samaria as the capital of Israel, which became a significant city in biblical history. His dynasty, though politically successful, is often criticized in the Bible for leading Israel further into idolatry, as seen in the actions of his son Ahab (1 Kings 16:30-33). Omri's rise to power can be seen as part of God's permissive will, allowing human choices to unfold while still working towards His ultimate purposes. Persons / Places / Events 1. Tibni son of GinathA contender for the throne of Israel, supported by half of the people. His background and lineage are not extensively detailed in the Bible, but his challenge to Omri indicates a significant division within the nation. 2. OmriA military commander who became king of Israel. Omri's reign is noted for its political and military achievements, and he is recognized as the founder of a new dynasty. 3. IsraelThe northern kingdom, which was experiencing political instability and division during this period. The division between supporters of Tibni and Omri reflects the broader issues of leadership and allegiance within the nation. 4. DivisionThe split among the people of Israel highlights the internal strife and lack of unity that plagued the nation during this time. Teaching Points The Dangers of DivisionDivision weakens a community and can lead to its downfall. In the church, unity is essential for strength and effective witness. Leadership and AllegianceThe choice of leaders should be guided by godly principles. Allegiance to leaders should not supersede allegiance to God. The Consequences of Political StrifePolitical and social divisions can have long-lasting effects. Christians are called to be peacemakers and to seek reconciliation. The Importance of Unity in the Body of ChristJust as division weakened Israel, division within the church can hinder its mission. Believers are called to maintain the unity of the Spirit. Bible Study Questions 1. What factors contributed to the division between the supporters of Tibni and Omri, and how can similar divisions be avoided in the church today? 2. How does the division in Israel during this time reflect the consequences of previous disobedience and poor leadership, as seen in earlier chapters of 1 Kings? 3. In what ways can the church today learn from the political strife in Israel to promote unity and peace within its own community? 4. How does the concept of being "double-minded" relate to the division in Israel, and what steps can believers take to ensure their loyalty remains with God? 5. How can the teachings of Jesus on unity and division, as seen in the Gospels, be applied to resolve conflicts and promote harmony within the church? Connections to Other Scriptures 1 Kings 12The division of the kingdom under Rehoboam and Jeroboam sets a precedent for the ongoing political instability in Israel, illustrating the consequences of disobedience and poor leadership. James 1:8The concept of a "double-minded" person can be related to the divided loyalties seen in Israel, emphasizing the need for unity and single-minded devotion to God. Matthew 12:25Jesus' teaching that a house divided against itself cannot stand underscores the dangers of division and the importance of unity, both in a nation and within the body of Christ. 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 Cause, Divided, Division, Factions, Followed, Ginath, Half, Halves, Making, Omri, Parted, Reign, Sons, Supported, Supporting, TibniDictionary of Bible Themes 1 Kings 16:21 1657 numbers, fractions 1 Kings 16:21-22 5937 rivalry 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 16:21 NIV1 Kings 16:21 NLT1 Kings 16:21 ESV1 Kings 16:21 NASB1 Kings 16:21 KJV
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