1 Kings 16:24 Komentář

This chapter relates wholly to the kingdom of Israel, and the revolutions of that kingdom - many in a little time. The utter ruin of Jeroboam's family, after it had been twenty-four years a royal family, we read of in the foregoing chapter. In this chapter we have, I. The ruin of Baasha's family, after it had been but twenty-six years a royal family, foretold by a prophet (Kg1 16:1-7), and executed by Zimri, one of his captains (Kg1 16:8-14). II. The seven days' reign of Zimri, and his sudden fall (Kg1 16:15-20). III. The struggle between Omri and Tibni, and Omri's prevalency, and his reign (Kg1 16:21-28). IV. The beginning of the reign of Ahab, of whom we shall afterwards read much (Kg1 16:29-33). V. The rebuilding of Jericho (Kg1 16:34). All this while, in Judah, things went well.

INTRODUCTION TO 1 KINGS 16 This chapter contains a prophecy of the ruin of the family of Baasha, and an account of his death, Kg1 16:1, and of his son's reigning in his stead two years, who was slain by Zimri one of his captains, Kg1 16:8, and who reigned but seven days, Kg1 16:15, and the people being divided between Tibni and Omri, the party for the latter prevailed, and he was made king, and reigned twelve years, Kg1 16:21, and was succeeded by his son Ahab, a very wicked prince, Kg1 16:29, and the chapter is concluded with the rebuilding of Jericho, Kg1 16:34.

And Ahab the son of Omri did evil in the sight of the Lord, above all that were before him. Adding other idols to the calves, and those more abominable than they; since the other kings pretended to worship God in them, but he worshipped other gods besides him, as the following verses show. And Ahab the son of Omri did evil in the sight of the Lord, above all that were before him. Adding other idols to the calves, and those more abominable than they; since the other kings pretended to worship God in them, but he worshipped other gods besides him, as the following verses show. 1 Kings 16:31 kg1 16:31 kg1 16:31 kg1 16:31And it came to pass, as if it had been a light thing for him to walk in the sin of Jeroboam the son of Nebat,.... To worship the golden calves he set up: that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians; who is called Ithobalus and Itobalus king of the Tyrians, by Heathen historians (h); and, by Theophilus of Antioch (i), Juthobalus, priest of Astarte; for Tyre and Zidon were under one king. This woman was not only of another nation, and an idolater, but a very filthy woman, and is made the emblem of the whore of Rome, Rev 2:20. and went and served Baal, and worshipped him that is, went to Zidon and Tyre, and worshipped his wife's gods, which were either Jupiter Thalassius, the god of the Zidoaians, or Hercules, whom the Tyrians worshipped. (h) Menander apud Joseph. Antiqu. l. 8. c. 13. sect. 1, 2. & contr. Apion. l. 1. c. 21. Diodor. Sicul. apud Junium in loc. (i) Ad Autolye. l. 3. p. 132.

Jehu the prophet denounces the destruction of Baasha, Kg1 16:1-7. Zimri conspires against him, and slays him and his family, and reigns seven days, Kg1 16:8-15. The people make Omri king, and besiege Zimri in Tirzah; who, finding no way to escape, sets fire to his palace, and consumes himself in it, Kg1 16:16-20. The people are divided, half following Tibni, and half Omri; the latter faction overcomes the former, Tibni is slain, and Omri reigns alone, Kg1 16:21-23. He founds Samaria, Kg1 16:24. His bad character and death, Kg1 16:25-28. Ahab reigns in his stead; marries Jezebel, restores idolatry, and exceeds his predecessors in wickedness, Kg1 16:29-33. Hiel the Beth-elite rebuilds Jericho, Kg1 16:34.

He bought the hill Samaria of Shemer - This should be read, "He bought the hill of Shomeron from Shomer, and called it Shomeron, (i.e., Little Shomer), after the name of Shomer, owner of the hill." At first the kings of Israel dwelt at Shechem, and then at Tirzah; but this place having suffered much in the civil broils, and the place having been burnt down by Zimri, Omri purposed to found a new city, to which he might transfer the seat of government. He fixed on a hill that belonged to a person of the name of Shomer; and bought it from him for two talents of silver, about 707 3s. 9d. Though this was a large sum in those days, yet we cannot suppose that the hill was very large which was purchased for so little; and probably no other building upon it than Shomer's house, if indeed he had one there. Shomeron, or, as it is corruptly written, Samaria, is situated in the midst of the tribe of Ephraim, not very far from the coast of the Mediterranean Sea, and about midway between Dan and Beer-sheba: thus Samaria became the capital of the ten tribes, the metropolis of the kingdom of Israel, and the residence of its kings. The kings of Israel adorned and fortified it; Ahab built a house of ivory in it, Kg1 22:39; the kings of Syria had magazines or storehouses in it, for the purpose of commerce; see Kg1 20:34. And it appears to have been a place of considerable importance and great strength. Samaria endured several sieges; Ben-hadad king of Syria, besieged it twice, Kg1 20:1, etc.; and it cost Shalmaneser a siege of three years to reduce it, Kg2 17:6, etc. After the death of Alexander the Great, it became the property of the kings of Egypt; but Antiochus the Great took it from the Egyptians; and it continued in the possession of the kings of Syria till the Asmoneans took and razed it to the very foundation. Gabinius, pro-consul of Syria, partially rebuilt it, and called it Gabiniana. Herod the Great restored it to its ancient splendor, and placed in it a colony of six thousand men, and gave it the name of Sebaste, in honor of Augustus. It is now a place of little consequence.

JEHU'S PROPHECY AGAINST BAASHA. (Kg1 16:1-8) Then the word of the Lord came to Jehu--This is the only incident recorded in the life of this prophet. His father was also a prophet (Ch2 16:7).

he bought the hill Samaria of Shemer--The palace of Tirzah being in ruins, Omri, in selecting the site of his royal residence, was naturally influenced by considerations both of pleasure and advantage. In the center of a wide amphitheatre of mountains, about six miles from Shechem, rises an oblong hill with steep, yet accessible sides, and a long flat top extending east and west, and rising five hundred or six hundred feet above the valley. What Omri in all probability built as a mere palatial residence, became the capital of the kingdom instead of Shechem. It was as though Versailles had taken the place of Paris, or Windsor of London. The choice of Omri was admirable, in selecting a position which combined in a union not elsewhere found in Palestine: strength, beauty, and fertility [STANLEY]. two talents of silver--£684. Shemer had probably made it a condition of the sale, that the name should be retained. But as city and palace were built there by Omri, it was in accordance with Eastern custom to call it after the founder. The Assyrians did so, and on a tablet dug out of the ruins of Nineveh, an inscription was found relating to Samaria, which is called Beth-khumri--the house of Omri [LAYARD]. (See Kg2 17:5).

Kg1 16:7 adds a supplementary remark concerning the words of Jehu (Kg1 16:2.), not to preclude an excuse that might be made, in which case וגם would have to be taken in the sense of nevertheless, or notwithstanding (Ewald, 354, a.), but to guard against a misinterpretation by adding a new feature, or rather to preclude an erroneous inference that might be drawn from the words, "I (Jehovah) have made thee prince" (Kg1 16:2), as through Baasha had exterminated Nadab and his house by divine command (Thenius). וגם simply means "and also," and is not to be connected specially with יהוּא בּיד, but to be taken as belonging to the whole sentence: "also the word of Jehovah had come to Baasha through Jehu, ... not only because of the evil, etc., but also (ועל...ועל) because he had slain him (Jeroboam)." With regard to this last reason, we must call to mind the remark made at Kg1 11:39, viz., that the prediction of the prophet to Baasha gave him no right to put himself forward arbitrarily as the fulfiller of the prophecy. The very fact that Baasha continued Jeroboam's sin and caused the illegal worship to be perpetuated, showed clearly enough that in exterminating the family of Jeroboam he did not act under divine direction, but simply pursued his own selfish ends.