1 Kings 16:10
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 Zimri entered
The name "Zimri" in Hebrew means "my music" or "my praise," which is ironic given his violent actions. Zimri was a commander of half the chariots of Israel, indicating his significant military role. His entrance signifies a pivotal moment of treachery and ambition. Historically, this reflects the turbulent period of the Northern Kingdom of Israel, where political instability was rampant, and power was often seized through violence.

struck down Elah
The phrase "struck down" indicates a sudden and violent act. Elah, the son of Baasha, was the reigning king of Israel. His assassination by Zimri highlights the brutal nature of political transitions during this era. The Hebrew root for "struck down" often implies a decisive and forceful action, underscoring the severity of Zimri's betrayal.

and killed him
This phrase emphasizes the finality of Zimri's actions. The act of killing a king was not only a personal betrayal but also a significant political upheaval. In the context of Israel's history, such acts were seen as judgments from God for the king's sins, as Elah continued in the sinful ways of his father, Baasha.

in the twenty-seventh year of Asa king of Judah
Asa was a king of Judah known for his religious reforms and efforts to rid the land of idolatry. The mention of Asa's reign provides a chronological anchor, contrasting the relative stability and faithfulness of Judah with the chaos in Israel. This juxtaposition serves as a reminder of the blessings of obedience to God.

and became king in his place
Zimri's ascension to the throne was short-lived, lasting only seven days. His brief reign is a testament to the instability and divine judgment upon the house of Baasha. The phrase "in his place" signifies the temporary nature of human power and the ultimate sovereignty of God over the affairs of nations. This serves as a cautionary tale about the fleeting nature of power gained through unrighteous means.

Persons / Places / Events
1. Zimri
A commander in the army of Israel who conspired against and assassinated King Elah, becoming king himself.

2. Elah
The king of Israel who was killed by Zimri while he was in a state of drunkenness.

3. Asa
The king of Judah during whose reign these events in Israel took place.

4. Tirzah
The location where Elah was killed and where Zimri began his short reign.

5. Israel
The northern kingdom, distinct from Judah, where these events occurred.
Teaching Points
The Consequences of Sinful Ambition
Zimri'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 Violence
The 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 Leadership
Despite 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 Vigilance
Elah'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 15:25-28
Provides background on the reign of Nadab, Elah's predecessor, and the rise of Baasha, Elah's father, through similar violent means.

2 Kings 9:31
Reflects on the theme of treachery and assassination in the history of Israel's monarchy.

Proverbs 16:18
Offers wisdom on the consequences of pride and the downfall that follows, relevant to the actions of Zimri.

Hosea 8:4
Discusses the illegitimacy of kings not appointed by God, which can be related to Zimri's usurpation.
Elah, Zimri, and ArzaJ. Parker, D. D.1 Kings 16:8-10
The House of BaashaJ.A. Macdonald 1 Kings 16:8-14
A Divine Judgment and its InstrumentJ. Urquhart 1 Kings 16:8-20
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
Asa, Attack, Death, Judah, Killed, Putteth, Reigned, Reigneth, Seventh, Smiteth, Smote, Stead, Struck, Succeeded, Twenty, Twenty-seventh, Zimri
Dictionary 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 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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