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 LORDThis phrase emphasizes the divine authority and origin of the message. In Hebrew, "word" is "dabar," which signifies not just a spoken word but a matter or thing decreed by God. The "word of the LORD" is a recurring theme in the Old Testament, signifying God's direct communication with His people, often through prophets. It underscores the seriousness and certainty of the message being delivered. came through the prophet Jehu son of Hanani
Jehu, the son of Hanani, is a lesser-known prophet, yet his role is crucial. Prophets in Israel were God's mouthpieces, chosen to deliver His messages. The mention of Jehu's lineage, "son of Hanani," provides historical context and authenticity, linking him to a prophetic tradition. Hanani himself was a prophet, indicating a family legacy of serving God. This highlights the continuity of God's revelation through chosen individuals. to Baasha and his house
Baasha was the king of Israel who came to power through violence, overthrowing the previous dynasty. "His house" refers to his dynasty or family line. In ancient Israel, a king's house was not just his immediate family but his entire lineage and legacy. This phrase indicates that the message was not only for Baasha personally but also for his descendants, emphasizing the far-reaching consequences of his actions. because of all the evil he had done in the sight of the LORD
The phrase "in the sight of the LORD" is significant, as it reminds us that God sees all actions, and nothing is hidden from Him. The "evil" refers to Baasha's idolatry and moral corruption, which were prevalent in the Northern Kingdom of Israel. This highlights the biblical principle that God holds leaders accountable for their actions, especially when they lead His people astray. provoking Him to anger with the work of his hands
"Provoking Him to anger" is a strong expression indicating that Baasha's actions were not just sinful but offensive to God. The "work of his hands" refers to the idols and altars Baasha built, symbolizing his active participation in idolatry. This phrase serves as a warning that human actions, especially those that lead others away from God, have serious spiritual consequences. becoming like the house of Jeroboam
Jeroboam was the first king of the Northern Kingdom of Israel, known for leading Israel into idolatry. By comparing Baasha to Jeroboam, the text highlights the continuation of sinful practices and the failure to learn from past mistakes. This serves as a reminder of the importance of repentance and turning back to God, rather than following in the footsteps of those who have led others astray. and also because he had destroyed it
This refers to Baasha's violent overthrow of Jeroboam's dynasty. While God used Baasha to fulfill His judgment against Jeroboam, Baasha's own actions were not righteous. This phrase underscores the biblical theme that God can use even the actions of the wicked to accomplish His purposes, yet He still holds each person accountable for their own choices. It serves as a sobering reminder of the justice and sovereignty of God. 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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