1 Kings Chapter 16
16:1. Jehu the son of Hanani was also in the reign of Jehoshaphat over Judah (2 Chr. 19:1-3). He is credited with
authoring a book dealing with the era of Jehoshaphat which was included in "The Books of the Kings of Israel."
16:2. For prince (spiritual leader), see the note on 14:7.
16:16. Omri is the first king of the Third Dynasty in Israel. The revolt of Zimri (vv. 9-13) ended the Second Dynasty. Omri
and Tibni (vv. 21, 22) must be viewed as rivals to the throne, who never really secured the recognition of all Israel to
establish a dynasty.
16:24. With Omri, the capital moves to the newly constructed city of Samaria where it was to remain until its fall in 722
B.C. Samaria was situated on a strategically located hill. Militarily, its height made it easily defensible. Politically, it
enjoyed a central location in the northern kingdom. Commercially, it commanded a spot overlooking the chief trading
routes of the Esdraelon Plain.
16:27. Omri is dismissed quickly in the biblical account but is well known in extrabiblical literature. The Moabite Stone
records his conquest of the plains of Moab to the north of Arnon River. In the Assyrian annals Israel becomes known as
Bit Humria, "House of Omri," from Omri's time and afterward. He also saw to the marriage of his son Ahab to the
Phoenician princess Jezebel, daughter of the Sidonian king, again indicating some prominence for the dynasty that Omri
established (v. 31).
16:31. As in the case of Solomon, political state marriage was to have a disastrous effect for Israel (cf. 21:25). Ahab's
reign was to bring Israel to its spiritual depths. Jezebel's name means "Where Is the Prince?" (Baal).
16:32, 33. All of the ugliness and depravity of the Canaanite religious practices now enjoyed the official sanction of the
Israelite crown along with the continued state religion of Jeroboam I. See the notes on Judges 2:11-15; 1 Kings 14:15.
16:34. The rebuilding of Jericho was done in the face of Joshua's long-standing curse and prophetic declaration (Josh.
6:26, 27). Ahab's granting of permission to build Jericho is further evidence of his basic disregard for spiritual things.
Whether Hiel's sons were killed in the building activities or were sacrificed as foundation offerings, a well-known ancient
Near Eastern practice, Hiel paid a high price for disregarding Joshua's curse, which forbade the rebuilding of Jericho as
a fortified city (cf.Josh. 6:26, 27 with Josh. 18:21; Judg. 3:13; 2 Sam. 10:5).
1 Kings Chapter 17
17:1. Dark times call for light. In the deep spiritual darkness of Israel's Third Dynasty God raised up a spiritual man in
the prophet Elijah. Elijah's ministry spanned the reigns of Ahab and his sons Ahazaih and Jehoram. Elijah defended
vigorously the cause of the living God against the extreme paganism of his day. The phrase not be dew nor rain is
reminiscent of David's lament over Saul and Jonathan (2 Sam. 1:21).
17:10-16. When genuine faith is tested it brings glory to God and works for the good of the believer (cf. Luke 4:24-26; 1
Pet. 1:7).
17:17, 18. In the ancient Near East, suffering was often mistakenly considered to be solely the result of sin (Job 4:7, 8;
John 9:3).
17:19. The loft, an upper room or shelter on the roof, was reached from outside the house. such accommodations often
served as guest chambers (2 Kin. 4:10).
17:21. The full power of the thrice-holy God is invoked by Elijah on behalf of the dead lad (cf. Num. 6:24-26; Is. 6:3). For
other cases of a similar healing of a dead child, compare 2 Kings 4:34; Luke 7:11-16; and Acts 20:10.
17:24. For man of God, see the note on 1 Samuel 9:6-11.
1 Kings Chapter 18
18:4. Associations of prophets, forming a sort of school of the prophets, seem to have existed since Samuel' s day (1
Samuel 10:5-18). These prophets apparently met together for study, prophesying, service, and mutual spiritual
encouragement (cf. 1 Sam. 19:20, 24; 2 Kin. 2:3-7, 15; 4:1, 38; 6:1; 9:1). Apparently the great prophets exercised
leadership over such schools (2 Kin. 6:1-7).
18:5. Like Solomon before him, Ahab had a considerable number of horses, a fact confirmed by archeological
excavations in the Holy Land and in the Assyrian inscriptions.
18:12. For the work of the Holy Spirit in the Old Testament, see the note on Judges 3:10.
18:15. For Lord of hosts, see the note on 1 Samuel 1:3.
18:18. The Baalim were local shrines where the cult worship of Baal was carried on. See the note on Judges 2:11-15.
18:19. The prophets of the groves were the priests of Asherah, whose cult worship was apparently sponsored by Queen
Jezebel. These prophets were not present at the contest on mount Carmel but apparently remained with Jezebel at
Jezerel (v. 45; 19:1).
18:29. The prophets of Baal had by evening literally worked themselves into a frenzy (cf. Jer. 29:26). The evening
sacrifice was the main time of daily religious observance.
18:31. The twelve stones was a remainder that God was the covenant God of all Israel, north and south. Although
Baalism was a great problem in the northern kingdom, it was also a constant temptation for Judah (2 Kin. 17:15-19).
18:33-35. The water was applied three times. Again Elijah calls on the full power of the thrice-holy God (cf. 17:21).
18:36. The God of Abraham, Issac, and of Israel (or Jacob) was the identifying phrase of God's relationship to the
Abrahamic covenant. The faithful One yet Israel's God, the only God, and the God with whom they must deal (cf. v. 39
with Ex. 3:6; Deut. 5:7; 6:4; 29:12, 13; 30:19, 20).
18:42. Elijah. . . put his face between his knees in humble reverence. The significance of this posture is well attested in
the literature of the ancient Near East. See Luke 18:13; James 5:18.
18:44. The little cloud proved to be a towering cumulonimbus cloud heralding the coming rainstorm.
18:46. Jezerel was located between Megiddo and Beth-shan about 17 miles from Mount Carmel. Elijah probably served
as an outrunner for the king, a privileged position in the ancient Near East. Despite his frequent condemnation of Ahab,
Elijah had a genuine concern both for God's testimony and the soul of the king. The girding up of his loins carries with it
the ideas of energetic action and obedience (cf. 2 Kin. 4:29; Prov. 31:17; 1 Pet. 1:3).
1 Kings Chapter 19
19:2 How often mountaintops of spiritual victory are followed by valleys and deserts of testing. Vile Jezebel was a vicious
and ruthless opponent (16:31-33; 21:11-15, 25).
19:3,4 Perhaps Elijah had come to expect the spiritual high life of extraordinary events. He was to learn of another
dimension of service. A juniper tree (or broom bush) often reaches a height of 10 feet.
19:7 For the angel of the Lord, see the note on Judges 2:1-5.
19:8 The forty days and forty nights of wandering to Horeb (Sinai) were doubtless symbolic for Elijah. They reminded
him of Moses and the children of Israel from whose experiences he was to learn a spiritual lesson (cf. Ex. 34:28; Num.
14-26-35).
19:11,12 All of these phenomena cold, at times, be indicative of the Lord's presence. But God is not present just in
extraordinary things.
19:15 For Hazael, see the not on 2 Kings 8:13-15.
19:19-21. Elisha did not mistake his prophetic summons. His response was decisive. He burned his past behind him.
How different are those whose profession is merely external (cf. Matt. 8:18-22; Luke 9:57-62). In serving Elijah, much as
Joshua had served under Moses, Elisha would learn that the secret to a successful ministry lies in having a servant's
heart (cf. Mark 9:35).
1 Kings Chapter 20
20:1 Three Aramean kings bear the name Ben-hadad: Ben-hadad I (c. 885-860 B.C.), Ben-hadad II (c. 860-842 B.C.),
and Ben-hadad III (c 802-?), son of Hazael, the usurper.
20:3 Ben-hadad's demands called for Ahab to surrender and Israel to become his vassal state.
20:10 Ben-hadad suggest that his forces were so powerful and numerous that he not only could reduce Samaria to
dust, but his many men could carry it off by the handfuls.
20:13 How graciously God continued to deal with Ahab! The whole episode (v v. 13-21) should have convinced Ahab of
God's reality and claim upon his life.
20:28. God continued to deal with Ahab. Like the first victory, the second was designed to bring about Ahab's
repentance, the knowledge of God, and obedience.
20:32 Ben-hadad's counselors were the traditional symbols of mourning, supplication, and subservience.
20:34 Ahab probably knew the times well, for even then Shalmaneser III, the king of Assyria (859-824 B.C.), was pushing
westward toward the Mediterranean Sea. Ahab doubtless hoped for a friendly Ben-hadad and his Aramean allies to form
a buffer for Israel against Assyria. Ahab, Ben-hadad, and several other Aramean kings soon faced Shalmaneser III in
the Battle of Qarqar in 853 B.C. God had twice delivered Ahab (v v. 13-22, 28-30) in the face of overwhelming odds.
God calls for his servants to trust Him and obey Him implicitly, rather than trusting in self or other mean (cf. Deut.
28:1-7); Prov. 3:5,6; Mic. 6:8).
1 Kings Chapter 21
21:3 - Naboth refused to sell his property to Ahab on the basis of the inheritance regulations of the law of Moses (Lev.
25:23-28; Num. 36:7-9).
21:10 for the term sons of Belial, see the not on Judges 19:22.
21:14 Naboth's sons were apparently put to death at the same time (cf. 2 Kin. 9:26), Since there was now no male heir
for the property, and because Naboth supposedly had committed blasphemy, custom dictated that the king could lay a
claim to the property for the crown.
21:19 God fulfilled the prophecy through Jehu's slaughter of Ahab's sons (2 Kin. 9:26) and the licking of Ahab's blood
by dogs at the pool in Samaria (22:37,38).
21:23, 24 This prophecy was fulfilled literally (2 Kin. 9:30-37).
21:27-29. Ahab performed the traditional acts of mourning and repentance. Ahab had a complex, personality. At times
he could respond to divine rebuke and instruction. However, despite God's long-suffering kindness to him, there is little
indication of any spiritual reality in Ahab. God is patient and gracious (cf. 2 Peter 3:9).