1 Kings 16:1
Then the word of the LORD came to Jehu son of Hanani against Baasha, saying:
Then the word of the LORD
This phrase signifies a divine communication, a common expression in the Old Testament indicating a prophetic message. The Hebrew term for "word" is "dabar," which implies not just a spoken word but an active, powerful declaration that brings about God's will. In the context of the Old Testament, the "word of the LORD" is a direct revelation from God, often delivered through prophets. This underscores the authority and the divine origin of the message that follows, reminding us of the power and reliability of God's word in guiding His people.

came to Jehu son of Hanani
Jehu, the son of Hanani, is identified as a prophet. The name "Jehu" means "Yahweh is He," which reflects his role as a messenger of God. Hanani, his father, was also a prophet, suggesting a family legacy of serving God. This highlights the importance of prophetic ministry in Israel's history, where God used individuals to communicate His will and judgment. The mention of Jehu's lineage emphasizes the continuity of God's work through generations, encouraging believers to consider the impact of their faithfulness on future generations.

against Baasha
Baasha was the king of Israel who came to power through conspiracy and murder, as recorded in 1 Kings 15:27-28. His reign was marked by idolatry and evil in the sight of the LORD. The phrase "against Baasha" indicates that the message from God is one of judgment. This serves as a reminder of God's justice and His intolerance of sin, especially among those in leadership. It also reflects the biblical principle that leaders are held to a high standard of accountability before God.

saying
This introduces the specific content of God's message. The use of "saying" indicates that what follows is a direct quotation from God, emphasizing the seriousness and authority of the prophetic word. It prepares the reader for the divine pronouncement that will address the actions and consequences for Baasha's disobedience. This structure is typical in prophetic literature, where the introduction of God's speech is followed by a detailed message, often containing both judgment and a call to repentance.

Persons / Places / Events
1. Jehu son of Hanani
A prophet of the LORD who delivered God's message against Baasha. Jehu is known for his role as a messenger of divine judgment.

2. Baasha
The king of Israel who reigned after overthrowing Nadab, the son of Jeroboam. Baasha's reign was marked by idolatry and evil in the sight of the LORD.

3. The Word of the LORD
Represents God's communication and judgment delivered through His prophets. It signifies divine authority and truth.

4. Israel
The northern kingdom, which was often led by kings who did evil in the sight of the LORD, leading to prophetic warnings and judgments.

5. Prophetic Judgment
The event of God sending a message of judgment through His prophet, highlighting the consequences of disobedience and idolatry.
Teaching Points
The Role of Prophets
Prophets are God's messengers, delivering His word and judgment. We should respect and heed the messages God sends through His chosen vessels.

Consequences of Disobedience
Baasha's account is a reminder that disobedience and idolatry lead to divine judgment. We must strive to live in obedience to God's commands.

God's Sovereignty
The LORD's word coming to pass through Jehu shows God's control over history and His ability to fulfill His promises and judgments.

The Importance of Repentance
While judgment is pronounced, there is always an opportunity for repentance. We should be quick to turn back to God when we stray.

Listening to God's Word
Just as the word of the LORD came to Jehu, we must be attentive to God's word in our lives, whether through Scripture, prayer, or godly counsel.
Bible Study Questions
1. How does the role of Jehu as a prophet in 1 Kings 16:1 compare to other prophets in the Bible, and what can we learn from their examples?

2. In what ways does Baasha's reign reflect the consequences of turning away from God, and how can we apply this lesson to our own lives?

3. How does the concept of prophetic judgment in 1 Kings 16:1 relate to the broader biblical theme of God's justice and mercy?

4. What steps can we take to ensure we are listening to and obeying God's word in our daily lives?

5. How can we encourage others to recognize and respond to God's messages, whether through Scripture or other means?
Connections to Other Scriptures
1 Kings 15:29-30
Provides context for Baasha's rise to power and the fulfillment of God's judgment against the house of Jeroboam, which Baasha executed.

2 Chronicles 19:2
Another instance where Jehu, son of Hanani, delivers a message of rebuke, this time to King Jehoshaphat, showing his continued role as a prophet.

1 Samuel 15:23
Highlights the theme of rebellion against God being akin to idolatry, which is relevant to Baasha's actions and the resulting judgment.

Amos 3:7
Emphasizes that God reveals His plans through His prophets, as seen in the message delivered by Jehu.
Jehu's ProphecyJ.A. Macdonald 1 Kings 16:1-7
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
Baasa, Baasha, Ba'asha, Hanani, Hana'ni, Jehu, Protesting, Saying
Dictionary of Bible Themes
1 Kings 16:1

     1428   prophecy, OT inspiration

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 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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