Moreover, the word of the LORD came through the prophet Jehu son of Hanani against Baasha and his house, because of all the evil he had done in the sight of the LORD, provoking Him to anger with the work of his hands and becoming like the house of Jeroboam, and also because Baasha had struck down the house of Jeroboam. Moreover, the word of the LORD came through the prophet Jehu son of HananiThe phrase indicates divine communication, emphasizing the role of prophets as God's messengers. Jehu, son of Hanani, is a lesser-known prophet, but his role is significant in delivering God's judgment. Prophets often served as intermediaries between God and the people, conveying messages of warning, judgment, or hope. The mention of Jehu connects to the broader prophetic tradition in Israel, where prophets like Elijah and Elisha played crucial roles. Hanani, Jehu's father, was also a prophet, suggesting a family legacy of prophetic ministry ( 2 Chronicles 16:7-10). against Baasha and his house
Baasha was the king of Israel who came to power by assassinating Nadab, the son of Jeroboam. His reign is marked by idolatry and sin, similar to the house of Jeroboam. The phrase "against Baasha and his house" indicates a divine judgment not only on Baasha but also on his dynasty, reflecting the biblical principle that the consequences of sin can extend to one's descendants. This judgment is consistent with God's dealings with other sinful dynasties in Israel's history. because of all the evil he had done in the sight of the LORD
This phrase highlights the moral and spiritual evaluation of Baasha's actions. "In the sight of the LORD" underscores God's omniscience and His role as the ultimate judge of human behavior. The evil mentioned likely includes idolatry, injustice, and other violations of the covenant with God. This evaluation aligns with the Deuteronomic history's emphasis on covenant faithfulness and the consequences of disobedience. provoking Him to anger with the work of his hands
The "work of his hands" refers to Baasha's actions, particularly his idolatrous practices and possibly his political maneuvers. Provoking God to anger is a recurring theme in the Old Testament, where idolatry and rebellion lead to divine wrath. This phrase serves as a warning about the seriousness of sin and its capacity to disrupt the relationship between God and His people. and becoming like the house of Jeroboam
Jeroboam, the first king of the northern kingdom of Israel, set a precedent of idolatry by establishing golden calves at Bethel and Dan. Baasha's comparison to Jeroboam indicates that he perpetuated similar sins, leading Israel away from true worship. This comparison serves as a reminder of the dangers of following ungodly examples and the importance of faithfulness to God's commands. and also because Baasha had struck down the house of Jeroboam
Baasha's rise to power involved the violent overthrow of Jeroboam's dynasty, fulfilling a prophecy against Jeroboam's house (1 Kings 14:10-14). However, Baasha's actions, though used by God to fulfill prophecy, were still subject to divine judgment due to his motives and subsequent sins. This reflects the complex interplay between divine sovereignty and human responsibility in biblical narratives. Persons / Places / Events 1. Jehu son of HananiA prophet of the LORD who delivered God's message of judgment to Baasha. His role as a prophet underscores the importance of divine communication and accountability. 2. BaashaThe king of Israel who reigned after assassinating Nadab, the son of Jeroboam. His reign was marked by evil in the sight of the LORD, similar to the house of Jeroboam. 3. House of JeroboamThe dynasty of Jeroboam, the first king of the northern kingdom of Israel, known for leading Israel into idolatry and sin. 4. The LORDThe covenant God of Israel, who holds kings and nations accountable for their actions, especially when they lead His people into sin. 5. IsraelThe northern kingdom, which often struggled with idolatry and rebellion against God, leading to repeated cycles of judgment and calls for repentance. Teaching Points The Consequences of Sinful LeadershipLeaders are held to a high standard by God, especially when they influence others. Baasha's actions led to his downfall, reminding us of the serious consequences of leading others into sin. The Role of ProphetsProphets like Jehu serve as God's mouthpiece, delivering messages of warning and judgment. This emphasizes the importance of listening to God's word and heeding His warnings. God's Justice and MercyWhile God is just in His judgments, His warnings through prophets also reflect His desire for repentance and restoration. We should be attentive to God's calls for change in our lives. Patterns of Sin and RepentanceThe repeated cycle of sin and judgment in Israel's history serves as a warning to avoid complacency in our spiritual lives. We must continually seek God's guidance and correction. Bible Study Questions 1. How does the role of Jehu as a prophet in 1 Kings 16:7 compare to other prophets in the Bible, and what can we learn from their ministries? 2. In what ways does Baasha's reign reflect the dangers of following in the sinful patterns of previous leaders, and how can we apply this lesson to our own lives? 3. How does the judgment against Baasha's house demonstrate God's justice, and how should this influence our understanding of God's character? 4. What are some modern-day examples of leaders who have led others into sin, and how can we pray for and support godly leadership in our communities? 5. How can we ensure that we are receptive to God's warnings and corrections in our lives, and what steps can we take to avoid the pitfalls of complacency and sin? Connections to Other Scriptures 1 Kings 14:7-11This passage details the prophecy against Jeroboam's house, highlighting the pattern of divine judgment against those who lead Israel into sin. 2 Chronicles 16:7-10This passage recounts another instance where Hanani, Jehu's father, delivers a message of rebuke, showing a family legacy of prophetic ministry. 1 Kings 15:29-30These verses describe the fulfillment of the prophecy against Jeroboam's house, illustrating the certainty of God's word. 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 Anger, Baasa, Baasha, Ba'asha, Becoming, Death, Destroyed, Evil, Family, Hanani, Hana'ni, Hands, Household, Jehu, Jeroboam, Jerobo'am, Killed, Moreover, Mouth, Moving, Prophet, Provoke, Provoking, Sight, Smitten, Smote, Struck, WrathDictionary of Bible Themes 1 Kings 16:7 5408 messenger
6218 provoking God
7773 prophets, role 1 Kings 16:1-7 1429 prophecy, OT fulfilment 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 16:7 NIV1 Kings 16:7 NLT1 Kings 16:7 ESV1 Kings 16:7 NASB1 Kings 16:7 KJV
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