In the thirty-eighth year of Asa's reign over Judah, Ahab son of Omri became king of Israel, and he reigned in Samaria twenty-two years. In the thirty-eighth year of Asa’s reign over JudahThis phrase sets the historical context, placing Ahab's ascension to the throne of Israel during the reign of Asa, king of Judah. Asa was known for his religious reforms and efforts to rid Judah of idolatry, contrasting sharply with the idolatrous practices that would characterize Ahab's reign. This period marks a time of division between the northern kingdom of Israel and the southern kingdom of Judah, highlighting the political and spiritual divergence between the two. Ahab son of Omri became king of Israel
Ahab's father, Omri, was a significant figure who established a powerful dynasty in Israel. Omri's reign brought political stability and economic prosperity, but also increased idolatry, which Ahab would continue and expand. Ahab is often remembered for his marriage to Jezebel, a Phoenician princess, which led to the introduction of Baal worship in Israel. This act of syncretism was a direct violation of the covenantal laws given to Israel, setting the stage for prophetic confrontations, particularly with Elijah. and he reigned in Samaria
Samaria was the capital of the northern kingdom of Israel, established by Omri. It was strategically located and became a center of political power and idolatrous worship. The city's archaeological remains reveal a blend of Israelite and Canaanite influences, reflecting the syncretism that characterized Ahab's reign. Samaria's significance is underscored in the biblical narrative as a place of both political intrigue and spiritual apostasy. twenty-two years
Ahab's relatively long reign allowed for the entrenchment of idolatrous practices and the establishment of alliances with surrounding nations, such as Phoenicia through his marriage to Jezebel. His reign is marked by significant events, including the confrontation with Elijah on Mount Carmel, where the power of Yahweh was demonstrated over Baal. Ahab's rule is a period of moral and spiritual decline, serving as a backdrop for prophetic ministry and divine judgment. Persons / Places / Events 1. AhabThe son of Omri, Ahab became the king of Israel and is known for his idolatry and marriage to Jezebel, which led Israel further away from God. 2. OmriAhab's father, who was also a king of Israel. Omri is noted for establishing Samaria as the capital of the Northern Kingdom. 3. AsaThe king of Judah during whose reign Ahab became king of Israel. Asa was known for his efforts to reform Judah and bring the people back to the worship of Yahweh. 4. SamariaThe capital city of the Northern Kingdom of Israel, established by Omri and the center of Ahab's reign. 5. IsraelThe Northern Kingdom, distinct from Judah, often characterized by its departure from the worship of Yahweh during the time of the divided monarchy. Teaching Points The Consequences of IdolatryAhab's reign is a stark reminder of the dangers of turning away from God and embracing idolatry. His actions led Israel into spiritual decline and eventual judgment. Leadership and InfluenceAhab's negative influence as a leader shows the importance of godly leadership. Leaders have the power to lead people toward or away from God. The Importance of ObedienceAhab's account underscores the importance of obeying God's commandments. Disobedience can have far-reaching consequences for both individuals and nations. The Role of ProphetsDuring Ahab's reign, prophets like Elijah played a crucial role in calling the people back to God. This highlights the importance of listening to and heeding God's messengers. The Impact of AlliancesAhab's marriage to Jezebel and alliances with pagan nations led to further idolatry. This serves as a warning about the influence of ungodly partnerships. Bible Study Questions 1. How did Ahab's reign impact the spiritual state of Israel, and what can we learn from this about the influence of leadership? 2. In what ways did Ahab's actions violate the commandments given in Exodus 20:3-5, and what were the consequences? 3. How does the account of Ahab and Elijah in 1 Kings 18 illustrate the power of God versus the power of false gods? 4. What lessons can we learn from Ahab's alliances and relationships, particularly his marriage to Jezebel, about the importance of godly partnerships? 5. How can we apply the lessons from Ahab's reign to our own lives, particularly in terms of obedience to God and the influence we have on others? Connections to Other Scriptures 1 Kings 18This chapter describes the confrontation between Elijah and the prophets of Baal, highlighting the spiritual decline during Ahab's reign. 2 Chronicles 18Provides additional context on Ahab's alliances and his eventual downfall, emphasizing the consequences of his idolatry. Exodus 20:3-5The commandments against idolatry, which Ahab violated by promoting the worship of Baal. Deuteronomy 17:14-20Instructions for kings of Israel, which Ahab failed to follow, particularly regarding idolatry and leading the people astray. 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 Ahab, Asa, Eighth, Judah, Omri, Reign, Reigned, Reigneth, Samaria, Sama'ria, Thirty, Thirty-eighth, Twenty, Twenty-twoDictionary of Bible Themes 1 Kings 16:29-33 5714 men
8332 reputation 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 16:29 NIV1 Kings 16:29 NLT1 Kings 16:29 ESV1 Kings 16:29 NASB1 Kings 16:29 KJV
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