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David Guzik · Citado em PreceptAustin
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Guzik - Jehu the Prophet also wrote specific books of history regarding kings of Israel (2 Chronicles 20:34). His father Hanani is also mentioned in 2 Chronicles 16:7-10, where it describes how he suffered imprisonment because he was a faithful prophet in speaking to King Asa....God used Baasha to bring judgment upon the house of Jeroboam; yet God did not cause Baasha to do this, so He rightly judged Baasha, even though God used the wickedness of Baasha in bringing judgment upon Jeroboam. i. God did not need to coerce a reluctant Baasha to conspire against and assassinate Nadab the son of Jeroboam. That wicked desire was already in the heart of Baasha. In using Baasha to bring judgment on the house of Jeroboam, God only needed to let Baasha do what he wanted to do. Therefore, it was proper of God to judge Baasha for something that ultimately furthered God’s eternal plan. “God is ever represented in Scripture as doing those things which, in the course of his providence, he permits to be done.” (Clarke) C T Lacey addresses the somewhat confusing question of why Baasha was held responsible for seemingly fulfilling Yahweh's prophecy - The Lord had prophesied through the mouth of Ahijah the prophet that this would happen (1Ki 14:14); therefore, if he had simply done what the Lord predicted he would do, it would appear unjust to hold him responsible. Firstly, in seeking to address this dilemma, it must be acknowledged that although God might predict the evil a man will do, it does not make Him culpable for that man’s actions. Baasha was responsible for his own deeds and therefore had to face the consequences. Indeed, even though God knew what he would do, he put himself forward for the task. (I.E. IN OTHER WORDS BAASHA WAS NOT A PUPPET AND WAS NOT FORCED TO CARRY OUT HIS DESTRUCTION OF JEROBOAM'S LINE.) Secondly, the fact that Baasha immediately embraced the idolatry of the man whose household he had destroyed demonstrates that his motives were not pure. He did not destroy Jeroboam’s household out of a zeal for the word of the Lord, but because he coveted position and power. The words of Davis are helpful: “Yahweh brings judgment on the instruments that carry out His judgment; He will judge nations or individuals for the unjust manner in which they carry out His just judgment. You may inflict God’s judgment and in so doing incur God’s judgment. There is no automatic exemption”. (What the Bible Teaches – 1 and 2 Kings.) August Konkel adds that "The prophets never find it contradictory to hold wicked individuals responsible for their actions, even when God accomplishes his purposes through them. Peter in addressing the men of Israel on the day of Pentecost speaks in exactly the same terms as the condemnation of Baasha in Kings. The leaders in Jerusalem through their own wicked deeds have carried out the purpose of God in killing Jesus of Nazareth, a man they knew to be of God through the great deeds he did in their midst (Acts 2:22–23+). For this act they are guilty, even though through it God overcomes the power of death and fulfills the promise he made to David (Acts 2:24–31+). Human deeds are never regarded as a divine coercion. Humans act freely of their own volition for good or ill. In the prophetic viewpoint, all are responsible for the choices they make. At the same time, God never fails to accomplish his purpose, whatever may have been the human volition and intent. (See 1 and 2 Kings - Page 278) 1 Kings 16:8 In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha became king over Israel at Tirzah, and reigned two years. 1 Kings 16 Resources - Multiple Sermons and Commentaries BAASHA SLEEPS ELAH SUCCEEDS In the twenty-sixth year of Asa king of Judah, Elah the son of Baasha became king over Israel at Tirzah, and reigned two years. TSK - Baasha began to reign in the third year of Asa, and reigned 24 years; yet he died and was succeeded by Elah in the 26th year of Asa; and, in like manner, Elah, who began to reign in the 26th year of Asa, and was killed in the 27th, is said to have reigned two years. Thus it is evident that a part of a year is calculated as a whole year. In the Chinese annals, the whole year in which a king dies is ascribed to his reign, the years of the succeeding king being reckoned only from the beginning of the following year. 1 Kings 16:9 His servant Zimri, commander of half his chariots, conspired against him. Now he was at Tirzah drinking himself drunk in the house of Arza, who was over the household at Tirzah. his servant: 2Ki 9:31 conspired: 1Ki 15:27 2Ki 9:14 12:20 15:10,25,30 drinking: 1Ki 20:16 1Sa 25:36-38 2Sa 13:28,29 Pr 23:29-35 Jer 51:57 Da 5:1-4,30 Na 1:10 Hab 2:15,16 Mt 24:49-51 Lu 21:34 was over, Ge 15:2 24:2,10 39:4,9 1 Kings 16 Resources - Multiple Sermons and Commentaries ZIMRI CONSPIRES AGAINST ELAH His (Elah's) servant Zimri, commander of half his chariots, conspired against him - There is a bit of what goes around comes around, as Elah's father Baasha had conspired against Jeroboam's son Nadab (1Ki 15:27). Now he was at Tirzah drinking himself drunk in the house of Arza, who was over the household at Tirzah - Drunks often lose consciousness, but this drunk would lose his life in his self-indulgent condition making Zimri's conspiracy much easier to carry out. It is worth noting that Elah and Belshazzar were both slain while drinking themselves drunk! It is quite possible (even likely) that Arza who was over the kings palace, even arranged for the drinking bout as Zimri's co-conspirator. Warren
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Guzik quips "The Bible tells us that by nature, God is merciful and gracious, slow to anger, and abounding in mercy (Psalm 103:8). Because He is slow to anger, it took a lot of wickedness on the part of Baasha to succeed in provoking Him to anger." Sin (02398)(chata') means to miss the way, to fail; to err, to swerve from truth, to go wrong. The literal use describes an accurate shot by slingshot Jdg 20:16 - they could "not miss (chata')." Pr 19:2 conveys a related meaning of chata' in those versions that translate it as "miss the way." (Pr 19:2NIV) As Vine says "From this basic meaning comes the word’s chief usage to indicate moral failure toward both God and men, and certain results of such wrongs." When man sins he has missed the mark, the goal, or the way that God has set as standard. In an ironic use, the intensive (Piel) stem can mean "purified" or "to de-sin" and to to cleanse (Ex 29:36, David's request of God to purify him - Ps 51:7, Lxx = rhantizo = to sprinkle, figuratively = inward cleansing = "hearts sprinkled" - Heb 10:22; cf purify in Nu 8:21; 19:12,13, 20; 31:19, 20, 23). CHATA' IN KINGS AND CHRONICLES - 1 Ki. 8:31; 1 Ki. 8:33; 1 Ki. 8:35; 1 Ki. 8:46; 1 Ki. 8:47; 1 Ki. 8:50; 1 Ki. 14:16; 1 Ki. 14:22; 1 Ki. 15:26; 1 Ki. 15:30; 1 Ki. 15:34; 1 Ki. 16:2; 1 Ki. 16:13; 1 Ki. 16:19; 1 Ki. 16:26; 1 Ki. 18:9; 1 Ki. 21:22; 1 Ki. 22:52; 2 Ki. 3:3; 2 Ki. 10:29; 2 Ki. 10:31; 2 Ki. 13:2; 2 Ki. 13:6; 2 Ki. 13:11; 2 Ki. 14:24; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 17:7; 2 Ki. 17:21; 2 Ki. 18:14; 2 Ki. 21:11; 2 Ki. 21:16; 2 Ki. 21:17; 2 Ki. 23:15; 1 Chr. 21:8; 1 Chr. 21:17; 2 Chr. 6:22; 2 Chr. 6:24; 2 Chr. 6:26; 2 Chr. 6:36; 2 Chr. 6:37; 2 Chr. 6:39; 2 Chr. 29:24 Provoking to anger (03707) kāas is a verb meaning to vex, agitate, stir up, provoke the heart to a "heated" condition which results in actions. To be angry, vexed, be incensed, to be in a state of strong displeasure, to provoke to anger. The causative sense of the verb occurs ost often and frequently signifies idolatry provoking God to anger (cf. 1 Kgs. 14:9; Ps. 106:29; Ezek. 8:17). The result of provocation may be expressed as ʾap̱, anger (639) (Deut. 9:18; 2 Kgs. 23:26; Jer. 7:20). In a noncausative sense, the verb means to be angry; people were warned not to become angry hastily (Eccl. 7:9); God says that after He punishes, He will not be angry (Ezek. 16:42). Three times it refers to the people’s anger directed toward righteousness (2 Chr. 16:10; Neh. 4:1[3:33]; Ps. 112:10). Deut. 4:25; Deut. 9:18; Deut. 31:29; Deut. 32:16; Deut. 32:21; Jdg. 2:12; 1 Sam. 1:6; 1 Sam. 1:7; 1 Ki. 14:9; 1 Ki. 14:15; 1 Ki. 15:30; 1 Ki. 16:2; 1 Ki. 16:7; 1 Ki. 16:13; 1 Ki. 16:26; 1 Ki. 16:33; 1 Ki. 21:22; 1 Ki. 22:53; 2 Ki. 17:11; 2 Ki. 17:17; 2 Ki. 21:6; 2 Ki. 21:15; 2 Ki. 22:17; 2 Ki. 23:19; 2 Ki. 23:26; 2 Chr. 16:10; 2 Chr. 28:25; 2 Chr. 33:6; 2 Chr. 34:25; Neh. 4:1; Neh. 4:5; Ps. 78:58; Ps. 106:29; Ps. 112:10; Eccl. 5:17; Eccl. 7:9; Isa. 65:3; Jer. 7:18; Jer. 7:19; Jer. 8:19; Jer. 11:17; Jer. 25:6; Jer. 25:7; Jer. 32:29; Jer. 32:30; Jer. 32:32; Jer. 44:3; Jer. 44:8; Ezek. 8:17; Ezek. 16:26; Ezek. 16:42; Ezek. 32:9; Hos. 12:14 provoking Me to anger" is used often of covenant violations causing YHWH to judge. Deuteronomy ‒ 4:25; 9:18; 31:29; 32:16; 21 (twice) Judges ‒ 2:12 1 Kings ‒ 14:9,15; 15:30; 16:2,7,13,26,33; 21:22,53 2 Kings ‒ 17:11,17; 21:6,15; 22:17; 23:19,26 2 Chronicles ‒ 28:25; 33:6; 34:25 Psalm ‒ 106:29 Isaiah ‒ 65:3 Jeremiah ‒ 7:18,19; 8:19; 11:17; 25:6,7; 32:29,30,32; 44:3,8 Ezekiel ‒ 8:17; 16:26 Hosea ‒ 12:15 Israel is evaluated through the obedience to the Mosaic covenant. YHWH's mercy spurned turns to anger. This is the message of Leviticus 26; Deuteronomy 27-30; and all the prophets! We must remember the Bible uses human emotions to describe Deity, which is not adequate but it is the only vocabulary we have. Mataios and Idols in Scripture The Bible repeatedly describes idols as mataios because they are: ✅ Powerless – They cannot speak, hear, or act (Jeremiah 10:5). ✅ Lifeless – They are made of wood, stone, or metal (Psalm 135:15-17). ✅ Futile – They provide no real help or salvation (Isaiah 44:9-20). ✅ Deceptive – They mislead people away from the true God (Romans 1:21-23). Acts 14:15 – Paul and Barnabas tell the people of Lystra: "Turn from these vain things (mataia) to the living God." Here, mataia describes idols as completely worthless in comparison to the living God. Romans 1:21-23 – People exchanged the glory of the true God for "vain" (mataios) images of created things. 1 Peter 1:18 – Peter speaks of being redeemed from the "futile (mataia) ways" inherited from ancestors—likely referring to idolatry. 2. Why Are Idols Called "Empty" (Mataios)? They cannot create life – Unlike the true God, who made heaven and earth. They cannot answer prayers – They are lifeless objects. They mislead worshippers – Instead of leading to truth, they promote false hope. They are made by human hands – Isaiah mocks idol-makers who carve an idol from the same wood they use for firewood (Isaiah 44:15-17). 3. The Contrast: The Living God vs. Dead Idols Idols are mataios (empty, useless), but God is living and powerful. Idolatry is futile, but worshiping God brings life, salvation, and truth. The true God speaks, hears, acts, and reigns, but idols are mute, deaf, and powerless. 1 Kings 16:3 behold, I will consume Baasha and his house, and I will make your house like the house of Jeroboam the son of Nebat. will make thy house: 1Ki 16:11,12 14:10 1Ki 15:29,30 21:21-24 Isa 66:24 Jer 22:19 1 Kings 16 Resources - Multiple Sermons and Commentaries Related Passages: 1 Kings 15:29-30+ It came about as soon as he was king, he struck down all the household of Jeroboam. He did not leave to Jeroboam any persons alive, until he had destroyed them, according to the word of the LORD, which He spoke by His servant Ahijah the Shilonite, 30 and because of the sins of Jeroboam which he sinned, and which he made Israel sin, because of his provocation with which he provoked the LORD God of Israel to anger. BAASHA'S POSTERITY TO BE DESTROYED Behold, I will consume (ba'ar) Baasha and his house - Consume literally meant to burn but figuratively as in this case signifies putting a complete end to Baasha and his offspring. And I will make your house like the house of Jeroboam the son of Nebat - Jeroboam's house or offspring (lineage) was completely eradicated, as would be Baasha's lineage. His name would be the sole evidence of his existence. Baasha's son Elah would take the throne briefly but would be assassinated along with all of Baasha's offspring. (1Ki 16:10-12). Knapp points out that “God, who looks upon the heart, sees him but as an assassin for the accomplishment of his ambitious designs, slaying king Nadab and the entire house of Jeroboam.” (Quoted by Guzik) John
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Guzik - Zimri is one of the few suicides in the Bible, along with Samson (Judges 9:54), Saul (1 Samuel 31:4) and Ahithophel (2 Samuel 17:23). The Bible never approves of suicide. It is sin; the sin of self-murder. Yet we are wrong if we regard it as the unforgivable sin, and anyone who does commit suicide has given in to the lies and deceptions of Satan, whose purpose is to kill and destroy (John 10:10). G Campbell
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Guzik - It seemed like the marriage partnership between Tyre and Israel was ideal for Israel. Tyre was at the height of its glory. “Her colonies dotted the shores of the Mediterranean as far as Spain; her ships whitened every sea with their sails, and ventured to the coasts of our own Cornwall for tin; her daughter, Carthage, nursed the lion-cup Hannibal, and was strong enough to make Rome tremble” (Meyer). Worshiped (bowed down, prostrate himself) (07812) shachah means to bow down, to prostrate oneself, to crouch, to fall down, to humbly beseech, to do reverence, to worship. The idea is to assume a prostrate position as would in paying homage to royalty (Ge 43:28) or to God (Ge 24:26, Ps 95:6). In the first use in Genesis (which has most of the uses - 21v), when Abraham saw "three men (one of Whom was most likely the pre-incarnate Christ)… standing opposite him… he ran from the tent door to meet them and bowed (shachah) himself to the earth (Ge 18:2, cp Lot bowing to the two angels - Ge 19:1) It is used to describe Joseph's brother's sheaves which "bowed down to my sheaf.” (Ge 37:7) When God told Abraham to sacrifice his son, he told his men to remain for they would go to "worship and return to you." (Ge 22:5) Joshua bowed down to the "Captain of the host of the LORD," (Joshua 5:14) almost assuredly a preincarnate appearance of Messiah. In Josh 23:7, 16 Joshua warned Israel NOT to bow down to the idols of the land, but in Jdg 2:12, 17, 19 that is exactly what they did! The English word prostrate is defined as being stretched out with one's face on the ground in adoration or submission. It is not just that the person has fallen down but pictures them lying at length or with their body extended on the ground and so lying in a posture which is reflective of genuine humility and/or adoration. SHACHAH IN KINGS AND CHRONICLES - 1 Ki. 1:16; 1 Ki. 1:23; 1 Ki. 1:31; 1 Ki. 1:47; 1 Ki. 1:53; 1 Ki. 2:19; 1 Ki. 9:6; 1 Ki. 9:9; 1 Ki. 11:33; 1 Ki. 16:31; 1 Ki. 22:53; 2 Ki. 2:15; 2 Ki. 4:37; 2 Ki. 5:18; 2 Ki. 17:16; 2 Ki. 17:35; 2 Ki. 17:36; 2 Ki. 18:22; 2 Ki. 19:37; 2 Ki. 21:3; 2 Ki. 21:21; 1 Chr. 16:29; 1 Chr. 21:21; 1 Chr. 29:20; 2 Chr. 7:3; 2 Chr. 7:19; 2 Chr. 7:22; 2 Chr. 20:18; 2 Chr. 24:17; 2 Chr. 25:14; 2 Chr. 29:28; 2 Chr. 29:29; 2 Chr. 29:30; 2 Chr. 32:12; 2 Chr. 33:3 Baal (proper noun)(01168) ba'al refers to the pagan god who was called by the name "Baal". Elijah contended with and exterminated the prophets of Baal (1 Ki 18:18, 19, 21, 22, 25, 26, 40). One of the more incredible mentions of Baal is Jehu's eradication of them from the northern kingdom (see 2 Ki 10:18-28). Before God would use Gideon to deliver His people from the Moabites, He first had him tear down his father's backyard altar to Baal (Jdg 6:25, 28, 30-31-note). As a result Gideon was named Jerrubball ("Let Baal contend against him" - Jdg 6:32-note). Under Gideon Israel was set free from Moabite oppression, but apparently they people were not set free from the "seed" of Baal worship in their hearts for "Then it came about, as soon as Gideon was dead, that the sons of Israel again played the harlot (SPIRITUAL ADULTERY!) with the Baals, and made Baal-berith their god" (Jdg 8:33-note)! Wow! Our hearts are more deceitful than all else and are desperately sick (Jer 17:9)! In 1 Sa 7:4 we see that "Israel removed the Baals and the Ashtaroth and served the LORD alone" but they must have backslide because we see their cry in 1 Sam 12:10! Beware of idols. Used with the definite article, it means the god Baal served by the Canaanites and Philistines, but Israel was caught up in worshiping this pagan god, too (Judg. 2:11, 13; 6:25; 28, 30; 1 Kgs. 18:18, 19, 21; 19:18; 2 Kgs. 3:2; 10:18–23; Hos. 2:8[10]). The word occurs in the plural, indicating the many manifestations of pagan polytheism (Judg. 2:11; 1 Sam. 7:4; 12:10; 1 Kgs. 18:18; Jer. 2:23; Hos. 11:2). It is used without the definite article as a name indicating, e.g., high places of Baal (Num. 22:41; NIV renders as Bamoth Baal). BAAL - 66V - Baal(58), Baal's(1), Baals(18), Bamoth-baal*(1). Num. 22:41; Jos. 13:17; Jdg. 2:11; Jdg. 2:13; Jdg. 3:7; Jdg. 6:25; Jdg. 6:28; Jdg. 6:30; Jdg. 6:31; Jdg. 6:32; Jdg. 8:33; Jdg. 10:6; Jdg. 10:10; 1 Sam. 7:4; 1 Sam. 12:10; 1 Ki. 16:31; 1 Ki. 16:32; 1 Ki. 18:18; 1 Ki. 18:19; 1 Ki. 18:21; 1 Ki. 18:22; 1 Ki. 18:25; 1 Ki. 18:26; 1 Ki. 18:40; 1 Ki. 19:18; 1 Ki. 22:53; 2 Ki. 3:2; 2 Ki. 10:18; 2 Ki. 10:19; 2 Ki. 10:20; 2 Ki. 10:21; 2 Ki. 10:22; 2 Ki. 10:23; 2 Ki. 10:25; 2 Ki. 10:26; 2 Ki. 10:27; 2 Ki. 10:28; 2 Ki. 11:18; 2 Ki. 17:16; 2 Ki. 21:3; 2 Ki. 23:4; 2 Ki. 23:5; 2 Chr. 17:3; 2 Chr. 23:17; 2 Chr. 24:7; 2 Chr. 28:2; 2 Chr. 33:3; 2 Chr. 34:4; Jer. 2:8; Jer. 2:23; Jer. 7:9; Jer. 9:14; Jer. 11:13; Jer. 11:17; Jer. 12:16; Jer. 19:5; Jer. 23:13; Jer. 23:27; Jer. 32:29; Jer. 32:35; Hos. 2:8; Hos. 2:13; Hos. 2:17; Hos. 11:2; Hos. 13:1; Zeph. 1:4 Bob