In the twenty-seventh year of Asa's reign over Judah, Zimri reigned in Tirzah for seven days. Now the troops were encamped against Gibbethon of the Philistines, In the twenty-seventh year of Asa’s reign over JudahThis phrase situates the events within the broader timeline of the divided kingdom, specifically during the reign of Asa, a king of Judah known for his religious reforms and efforts to rid the land of idolatry. Asa's reign is often seen as a period of relative stability and faithfulness to God in Judah, contrasting with the turmoil in the northern kingdom of Israel. The mention of Asa's reign underscores the ongoing division between Judah and Israel, highlighting the political and spiritual dichotomy between the two kingdoms. Zimri reigned in Tirzah
Zimri's reign is marked by its brevity and the chaos that ensued. Tirzah, an ancient city, served as the capital of the northern kingdom of Israel before Samaria. The name "Zimri" in Hebrew can mean "my music" or "my praise," which is ironic given his violent rise to power and the short-lived nature of his rule. His reign in Tirzah signifies a period of instability and highlights the consequences of leadership that is not grounded in God's commandments. seven days
The duration of Zimri's reign is notably brief, emphasizing the transient nature of power when it is seized through treachery and violence. The number seven often symbolizes completeness or perfection in the Bible, yet here it underscores the complete failure and futility of Zimri's attempt to establish his rule. This serves as a reminder of the importance of righteous leadership and the divine sovereignty over human affairs. Now the troops were encamped against Gibbethon
Gibbethon was a Levitical city within the territory of the tribe of Dan, but at this time, it was under Philistine control. The encampment of troops against Gibbethon indicates ongoing conflict between Israel and the Philistines, a recurring theme throughout the history of Israel. This military context provides a backdrop of external threats and internal strife, illustrating the challenges faced by the northern kingdom. which belonged to the Philistines
The Philistines were a persistent adversary of Israel, often representing the pagan influences and military threats that Israel had to contend with. The mention of Gibbethon belonging to the Philistines highlights the territorial and spiritual battles that Israel faced. It serves as a reminder of the need for faithfulness to God amidst external pressures and the importance of relying on divine strength rather than human power. Persons / Places / Events 1. ZimriA commander in the army of Israel who conspired against and assassinated King Elah, becoming king himself for a brief period of seven days. 2. AsaThe king of Judah during this time, known for his long reign and efforts to reform Judah and bring the people back to the worship of Yahweh. 3. TirzahThe capital of the northern kingdom of Israel at this time, where Zimri reigned briefly. 4. GibbethonA city that belonged to the Philistines, where the Israelite troops were encamped during Zimri's short reign. 5. PhilistinesA neighboring people often in conflict with Israel, representing a constant threat and challenge to Israel's security and faithfulness to God. Teaching Points The Consequences of Sinful AmbitionZimri's ambition led him to murder and seize power, but his reign was short-lived. This illustrates the futility and destructiveness of seeking power through sinful means. The Importance of Godly LeadershipThe chaos in Israel during this period highlights the need for leaders who seek God's will and lead with integrity, contrasting with Asa's more stable reign in Judah. The Sovereignty of God in HistoryDespite human schemes and the apparent chaos, God's sovereign plan unfolds. Zimri's brief reign was part of God's judgment on the house of Baasha, fulfilling prophecy. The Impact of National SinThe instability in Israel serves as a warning of how national sin and idolatry can lead to political and social turmoil. Bible Study Questions 1. What does Zimri's brief reign teach us about the dangers of seeking power through ungodly means? 2. How does the political instability in Israel during Zimri's time contrast with Asa's reign in Judah, and what can we learn from this about the importance of godly leadership? 3. In what ways does the account of Zimri illustrate the principle found in Proverbs 29:2 regarding the impact of righteous versus wicked rulers? 4. How can we see God's sovereignty at work in the events of 1 Kings 16:15, and how does this encourage us in times of political or personal uncertainty? 5. Reflecting on the consequences of national sin in Israel, what steps can we take as individuals and communities to seek God's guidance and avoid similar pitfalls? Connections to Other Scriptures 1 Kings 15:25-30Provides background on the reign of Elah, whom Zimri assassinated, and the prophecy against the house of Baasha, Elah's father. 2 Kings 9:31Reflects on the legacy of treachery and violence in Israel's leadership, similar to Zimri's actions. Proverbs 29:2Discusses the impact of righteous versus wicked rulers, relevant to the chaos and instability during Zimri's time. 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, Asa, Attacking, Belonged, Camped, Encamped, Encamping, Gibbethon, Gib'bethon, Judah, Philistine, Philistines, Reign, Reigned, Seven, Seventh, Tirzah, Town, Troops, Twenty, Twenty-seventh, ZimriDictionary of Bible Themes 1 Kings 16:15-18 5276 crime
5277 criminals
5817 conspiracies 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 16:15 NIV1 Kings 16:15 NLT1 Kings 16:15 ESV1 Kings 16:15 NASB1 Kings 16:15 KJV
1 Kings 16:15 Commentaries
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