1 Kings 16:32
First, Ahab set up an altar for Baal in the temple of Baal that he had built in Samaria.
First, Ahab
The mention of "Ahab" immediately draws us into the historical context of the Northern Kingdom of Israel during the reign of King Ahab, son of Omri. Ahab's reign is marked by significant political and religious shifts, largely due to his marriage to Jezebel, a Phoenician princess. This union brought the worship of Baal, a Canaanite deity, into the heart of Israel. Ahab's actions are often seen as a direct violation of the covenantal laws given to Israel, which demanded exclusive worship of Yahweh. The Hebrew root for Ahab's name, "אחאב" (Ach'av), can be interpreted as "brother of the father," which is ironic given his actions that led Israel away from the faith of their forefathers.

set up an altar for Baal
The act of setting up an "altar for Baal" signifies a deliberate and public endorsement of Baal worship. In ancient Near Eastern cultures, altars were central to religious practice, serving as places for sacrifices and offerings. The Hebrew word for altar, "מִזְבֵּחַ" (mizbeach), is derived from the root "זבח" (zavach), meaning "to sacrifice." This highlights the gravity of Ahab's actions, as he not only tolerated but actively facilitated the worship of Baal, a direct affront to the worship of Yahweh. Baal was often associated with fertility and storms, and his worship included rituals that were abhorrent to the Israelites, such as child sacrifice and temple prostitution.

in the temple of Baal
The construction of a "temple of Baal" in Samaria represents a significant shift in the religious landscape of Israel. Temples were not merely places of worship but also centers of political and social life. By building a temple for Baal, Ahab institutionalized the worship of a foreign god, challenging the centrality of the Jerusalem Temple and the worship of Yahweh. Archaeological evidence from sites like Tel Megiddo and Tel Dan provides insight into the architectural style and religious practices of the time, underscoring the cultural and religious syncretism that Ahab's reign epitomized.

that he had built in Samaria
Samaria, the capital of the Northern Kingdom, was strategically and symbolically significant. Founded by Ahab's father, Omri, Samaria was a political and economic hub. By establishing a temple for Baal in Samaria, Ahab was making a bold statement about the religious direction of his kingdom. The Hebrew root for Samaria, "שֹׁמְרוֹן" (Shomron), is related to the word "שָׁמַר" (shamar), meaning "to watch" or "to guard." Ironically, instead of guarding the faith of Israel, Ahab's actions led to spiritual decline. This verse serves as a poignant reminder of the consequences of turning away from God's commandments and the importance of spiritual fidelity.

Persons / Places / Events
1. Ahab
The seventh king of Israel, known for his evil reign and idolatry. He married Jezebel and led Israel into the worship of Baal.

2. Baal
A Canaanite deity associated with fertility and storms. Worship of Baal was a direct violation of the first commandment, which forbids idolatry.

3. Temple of Baal
A place of worship built by Ahab in Samaria, signifying the institutionalization of Baal worship in Israel.

4. Samaria
The capital city of the Northern Kingdom of Israel, established by King Omri, Ahab's father. It became a center for idolatrous practices under Ahab's rule.

5. Jezebel
Ahab's wife, a Phoenician princess who actively promoted Baal worship in Israel, influencing Ahab's religious policies.
Teaching Points
The Danger of Compromise
Ahab's marriage to Jezebel and subsequent idolatry illustrate how compromising with ungodly influences can lead to spiritual downfall.

The Consequences of Idolatry
Ahab's actions brought about God's judgment on Israel, reminding us that idolatry leads to separation from God and His blessings.

The Importance of Godly Leadership
Ahab's reign shows the impact of leadership on a nation's spiritual direction. Leaders are called to uphold God's standards and lead others in righteousness.

Faithfulness in a Culture of Idolatry
Despite the prevalence of Baal worship, figures like Elijah remained faithful to God, encouraging us to stand firm in our faith amidst cultural pressures.

God's Sovereignty and Justice
The eventual downfall of Baal worship in Israel demonstrates God's control over history and His commitment to justice and righteousness.
Bible Study Questions
1. How did Ahab's actions in building a temple for Baal reflect a departure from Israel's covenant with God, and what can we learn about the importance of faithfulness to God's commands?

2. In what ways can modern believers guard against the influence of "modern-day idols" in their lives, drawing parallels to Ahab's idolatry?

3. How does the account of Elijah's confrontation with the prophets of Baal in 1 Kings 18 inspire us to stand for truth in a world that often promotes falsehood?

4. What lessons can we learn from the eventual eradication of Baal worship under Jehu's reign about God's justice and the importance of repentance?

5. How can we apply the principle of godly leadership in our own spheres of influence, whether in family, work, or community settings, to promote faithfulness to God?
Connections to Other Scriptures
Exodus 20:3-5
The commandment against idolatry highlights the gravity of Ahab's actions in leading Israel to worship Baal.

1 Kings 18
The confrontation between Elijah and the prophets of Baal on Mount Carmel demonstrates God's power over false gods and calls Israel back to worship Him alone.

2 Kings 10:18-28
Jehu's eradication of Baal worship in Israel shows the eventual judgment and cleansing of idolatry from the land.
Change Without ImprovementJ. Urquhart 1 Kings 16:21-34
AhabE. De Pressense 1 Kings 16:29-33
Ahab's WickednessJ.A. Macdonald 1 Kings 16:29-33
Moral Ruin Through Moral WeaknessA. Rowland 1 Kings 16:30-33
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, Zimri
Places
Bethel, Gibbethon, Jericho, Samaria, Tirzah
Topics
Altar, Baal, Ba'al, Built, Erected, Raiseth, Reared, Samaria, Sama'ria, Temple
Dictionary of Bible Themes
1 Kings 16:32

     7302   altar
     7471   temples, heathen

1 Kings 16:29-33

     5714   men

1 Kings 16:30-33

     7312   Baal
     8799   polytheism

1 Kings 16:32-33

     1025   God, anger of
     7233   Israel, northern kingdom
     8769   idolatry, in OT

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 Theologica

Whether 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

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