So in the twenty-seventh year of Asa's reign over Judah, Zimri went in, struck Elah down, and killed him. And Zimri reigned in his place. So in the twenty-seventh year of Asa’s reign over JudahThis phrase situates the events within the broader timeline of the divided kingdom period, specifically during the reign of Asa, king of Judah. Asa was known for his religious reforms and efforts to rid Judah of idolatry, as recorded in 1 Kings 15:11-15. His reign provides a contrast to the instability and idolatry in the northern kingdom of Israel, where this event takes place. The synchronization of the reigns of Judah and Israel's kings is a common biblical method for dating events. Zimri went in
Zimri was a commander of half the chariots of Israel, indicating his significant military position and influence. His actions are a part of the frequent coups and assassinations that characterized the northern kingdom's leadership, reflecting the political instability and moral decline during this period. The phrase suggests a premeditated and bold move, as Zimri took advantage of his position to execute his plan. struck Elah down, and killed him
Elah was the son of Baasha and the king of Israel at the time. His assassination by Zimri is a fulfillment of the prophecy against Baasha's house, as declared by the prophet Jehu in 1 Kings 16:1-4. This act of violence underscores the theme of divine retribution and the consequences of idolatry and sin, as Elah's reign was marked by continued idolatry and evil in the sight of the Lord. And Zimri reigned in his place
Zimri's reign was short-lived, lasting only seven days, as recorded in 1 Kings 16:15. His brief rule is a testament to the chaotic and transient nature of leadership in Israel during this era. Zimri's usurpation and subsequent downfall highlight the instability that plagued the northern kingdom, contrasting with the relative stability in Judah under Asa. This event also foreshadows the eventual downfall of the northern kingdom due to its persistent unfaithfulness to God. Persons / Places / Events 1. ZimriA commander in the army of Israel who conspired against and assassinated King Elah, becoming king himself. 2. ElahThe king of Israel who was killed by Zimri while he was in a state of drunkenness. 3. AsaThe king of Judah during whose reign these events in Israel took place. 4. TirzahThe location where Elah was killed and where Zimri began his short reign. 5. IsraelThe northern kingdom, distinct from Judah, where these events occurred. Teaching Points The Consequences of Sinful AmbitionZimri's actions demonstrate the destructive nature of ambition that is not aligned with God's will. His reign was short-lived, showing that power gained through sin is unstable. The Cycle of ViolenceThe history of Israel's monarchy during this period is marked by a cycle of violence and betrayal. This serves as a warning against the perpetuation of sin and the importance of seeking peace and righteousness. God's Sovereignty Over LeadershipDespite human actions, God remains sovereign over who ultimately leads. This reminds us to trust in God's plan and timing rather than taking matters into our own hands. The Importance of Sobriety and VigilanceElah's downfall while in a state of drunkenness highlights the need for vigilance and self-control, as emphasized in the New Testament. Bible Study Questions 1. How does the account of Zimri's rise to power reflect the broader theme of leadership and authority in the Bible? 2. What lessons can we learn from the cycle of violence and betrayal in Israel's history, and how can we apply these lessons to our own lives? 3. In what ways does the account of Zimri and Elah illustrate the consequences of sinful ambition and the pursuit of power? 4. How can we apply the principle of God's sovereignty over leadership to our understanding of current events and personal circumstances? 5. What practical steps can we take to maintain vigilance and self-control in our own lives, avoiding the pitfalls that led to Elah's downfall? Connections to Other Scriptures 1 Kings 15:25-28Provides background on the reign of Nadab, Elah's predecessor, and the rise of Baasha, Elah's father, through similar violent means. 2 Kings 9:31Reflects on the theme of treachery and assassination in the history of Israel's monarchy. Proverbs 16:18Offers wisdom on the consequences of pride and the downfall that follows, relevant to the actions of Zimri. Hosea 8:4Discusses the illegitimacy of kings not appointed by God, which can be related to Zimri's usurpation. 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 Asa, Attack, Death, Judah, Killed, Putteth, Reigned, Reigneth, Seventh, Smiteth, Smote, Stead, Struck, Succeeded, Twenty, Twenty-seventh, ZimriDictionary of Bible Themes 1 Kings 16:8-10 5817 conspiracies 1 Kings 16:9-10 5524 servants, bad 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 16:10 NIV1 Kings 16:10 NLT1 Kings 16:10 ESV1 Kings 16:10 NASB1 Kings 16:10 KJV
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