1 Kings 16:16
and the people in the camp heard that Zimri had not only conspired but had also struck down the king. So there in the camp that very day, all Israel proclaimed Omri, the commander of the army, king over Israel.
When the troops who were encamped heard it said
The phrase "when the troops who were encamped" refers to the military forces of Israel stationed at a particular location. In the Hebrew context, the word for "troops" (חַיִל, chayil) often denotes a force of strength and valor, emphasizing the might and readiness of these soldiers. The encampment signifies a temporary military settlement, highlighting the transient and often volatile nature of power during this period. Historically, the encampment would have been a place of strategic importance, where news and decisions could rapidly influence the course of events.

Zimri has conspired
The name "Zimri" (זִמְרִי) is significant in this context, as it denotes a man who took drastic action to seize power. The word "conspired" (קָשַׁר, qashar) implies a secretive and treacherous plot, often associated with betrayal and upheaval. This act of conspiracy reflects the turbulent political climate of Israel, where kingship was frequently contested through violence and intrigue. The historical backdrop of Zimri's conspiracy underscores the instability and moral decline that plagued the Northern Kingdom.

and has also killed the king
The phrase "has also killed the king" reveals the culmination of Zimri's conspiracy. The act of regicide, or the killing of a king, was a grave offense that disrupted the divine order and covenantal leadership established by God. In the context of Israel's monarchy, the king was seen as God's anointed, and his murder was not only a political crime but a spiritual transgression. This highlights the severity of Zimri's actions and the ensuing chaos that would follow.

then all Israel made Omri
The phrase "then all Israel made Omri" indicates a collective decision by the people or representatives of Israel to appoint a new leader. "Omri" (עָמְרִי) was a commander of the army, and his elevation to kingship reflects the military's significant influence in political matters. The unity implied by "all Israel" suggests a consensus or widespread support for Omri, possibly due to his military prowess or leadership qualities. This decision marks a pivotal moment in Israel's history, as Omri would go on to establish a new dynasty.

the commander of the army
The title "commander of the army" (שַׂר־צָבָא, sar-tzava) denotes a high-ranking military official with authority over the troops. In ancient Israel, military leaders often held substantial power and could leverage their position to gain political control. Omri's role as commander underscores his strategic importance and capability to lead the nation, especially during times of crisis and transition.

king over Israel that very day in the camp
The phrase "king over Israel that very day in the camp" emphasizes the immediacy and urgency of Omri's appointment. The decision to make him king "that very day" reflects the pressing need for stable leadership amidst the chaos following Zimri's actions. The location "in the camp" suggests that this was a decision made in a military context, further highlighting the army's role in shaping the political landscape. This swift transition of power illustrates the dynamic and often precarious nature of kingship in Israel's history.

Persons / Places / Events
1. Zimri
A military commander who conspired against and killed King Elah, taking the throne of Israel for a brief period.

2. Omri
The commander of the army who was proclaimed king by the troops after Zimri's conspiracy and murder of King Elah.

3. Elah
The king of Israel who was assassinated by Zimri while he was in a drunken state.

4. Israel
The northern kingdom, distinct from Judah, where these events took place.

5. The Camp
The location where the troops were stationed and where Omri was declared king.
Teaching Points
The Consequences of Conspiracy
Zimri's actions demonstrate the destructive nature of conspiracy and betrayal. His short reign serves as a warning against seeking power through unrighteous means.

The Role of Leadership
Omri's rise to power highlights the importance of strong leadership in times of crisis. The troops' decision reflects a desire for stability, even if the means were not divinely sanctioned.

Divine Sovereignty vs. Human Ambition
The events remind us that while humans may plot and plan, God's sovereignty ultimately prevails. We should seek His guidance in leadership decisions.

The Impact of Sin on a Nation
The repeated cycles of sin and rebellion in Israel's history illustrate how sin can lead to national instability and suffering. Personal and communal repentance is crucial.

Trust in God's Timing
The swift change in leadership serves as a reminder to trust in God's timing and plan, rather than taking matters into our own hands.
Bible Study Questions
1. How does the account of Zimri and Omri illustrate the dangers of seeking power through unrighteous means?

2. In what ways can we apply the lessons of leadership from this passage to our own lives and communities?

3. How does the political instability in Israel during this time reflect the consequences of turning away from God?

4. What other biblical examples can you find where God’s sovereignty is evident despite human ambition?

5. How can we ensure that our decisions, especially in leadership, align with God's will rather than our own desires?
Connections to Other Scriptures
1 Kings 16:8-15
Provides context for Zimri's conspiracy and the assassination of King Elah.

2 Kings 9:31
References another instance of conspiracy and murder in the royal line, showing a pattern of political instability in Israel.

Proverbs 29:2
Discusses the impact of righteous and wicked rulers on the people, relevant to the leadership changes in Israel.

Hosea 8:4
Critiques Israel for setting up kings without God's approval, applicable to the events surrounding Zimri and Omri.
A Divine Judgment and its InstrumentJ. Urquhart 1 Kings 16:8-20
The Kingdom of MenJ.A. Macdonald 1 Kings 16:15-22
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
Army, Camp, Camped, Captain, Cause, Commander, Conspired, Death, Design, Encamped, Encamping, Host, Killed, Murdered, News, Omri, Plotted, Proclaimed, Reign, Saying, Secret, Slain, Smitten, Struck, Tents, Troops, Wherefore, Zimri
Dictionary of Bible Themes
1 Kings 16:15-18

     5276   crime

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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