Tag Archives: Jezebel

2 Kings 9 The Violent End of the Omri Dynasty Begins

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John Liston Byram Shaw, Jezebel. Museum: Russell-Cotes Art Gallery and Museum, Bournemouth, UK

2 Kings 9: 1-13 The Anointing of Jehu

1 Then the prophet Elisha called a member of the company of prophets and said to him, “Gird up your loins; take this flask of oil in your hand, and go to Ramoth-gilead. 2 When you arrive, look there for Jehu son of Jehoshaphat son of Nimshi; go in and get him to leave his companions, and take him into an inner chamber. 3 Then take the flask of oil, pour it on his head, and say, ‘Thus says the Lord: I anoint you king over Israel.’ Then open the door and flee; do not linger.”
  4 So the young man, the young prophet, went to Ramoth-gilead. 5 He arrived while the commanders of the army were in council, and he announced, “I have a message for you, commander.” “For which one of us?” asked Jehu. “For you, commander.” 6 So Jehu got up and went inside; the young man poured the oil on his head, saying to him, “Thus says the LORD the God of Israel: I anoint you king over the people of the LORD, over Israel. 7 You shall strike down the house of your master Ahab, so that I may avenge on Jezebel the blood of my servants the prophets and the blood of all the servants of the Lord. 8 For the whole house of Ahab shall perish; I will cut off from Ahab every male, bond or free, in Israel. 9 I will make the house of Ahab like the house of Jeroboam son of Nebat and like the house of Baasha son of Ahijah. 10 The dogs shall eat Jezebel in the territory of Jezreel, and no one shall bury her.” Then he opened the door and fled.
  11 When Jehu came back to his master’s officers, they said to him, “Is everything all right? Why did that madman come to you?” He answered them, “You know the sort and how they babble.” 12 They said, “Liar! Come on, tell us!” So he said, “This is just what he said to me: ‘Thus says the LORD, I anoint you king over Israel.’ ” 13 Then hurriedly they all took their cloaks and spread them for him on the bare steps, and they blew the trumpet and proclaimed, “Jehu is king.”

In the previous chapter the long-delayed mission given to Elijah in 1 Kings 19: 15-18 to bring about the end of the Omri dynasty begins in earnest with the prophet Elisha acting as a catalyst in the rise of Hazael “son of nobody” to kill his master Ben-hadad and become the king of Aram. Now Elisha sets in motion God’s second instrument in the destruction of the Omri dynasty, Jehu. The prophet sends another member of the sons of the prophets (NRSVue company of prophets) to carry out this task of anointing Jehu, one of the commanders of the army, as the new king of Israel. Elisha may have been too well known to enter into the camp at Ramoth-gilead without creating whispers, but this young prophet goes in his stead to set Jehu in motion.

Choon Leong-Seow makes an educated assumption that these officers may be already plotting a coup based on how quickly they fall in line behind Jehu. (NIB III:217) Ultimately the narrative of 2 Kings does not give us any indication of this as the young prophet approaches, but a wounded and beaten leader recovering away from his military leaders is often viewed as vulnerable. It is also possible that some of these leaders may have viewed Elijah and Elisha favorably, and Jehu in particular is very aware of the words of Elijah and may even have a relationship with the sons of the prophets. This is all speculative, but it makes Jehu’s quick following of the young prophet to a place where he is anointed plausible.

The commissioning of Jehu as king is instrumental in his fulfilling of Elijah’s earlier condemnation of King Ahab’s line and Jezebel in the aftermath of the murder of Naboth in Jezreel to allow the king to take possession of his vineyard. (1 Kings 21) Jehu is named as the son of Jehoshaphat and the grandson of Nimshi, and while the inclusion of the grandfather in the patronym is unusual and may indicate the grandfather’s greater stature in the memory of the people than the father, it is likely that the inclusion of the grandfather’s name is to differentiate his line from Jehoshaphat son of Asa, the former king of Judah. Jehu is not coming from a royal bloodline, yet he is not a nobody. He is a commander of the army who the other commanders quickly acknowledge publicly as their leader.

In the aftermath of the prophet’s dangerous action and rapid departure, Jehu is questioned by his fellow officers about the message of ‘that madman.’ Prophets may have been viewed as mad because they were known to have ecstatic experiences, but they also were frequently (during the Omri dynasty) people who challenged the royal power. The anointing of Jehu is a dangerous action for Jehu if his colleagues view him as a traitor and he initially downplays the prophet’s purpose and message. After being convinced by his fellow officers to speak, these fellow officers join in this public act of declaring Jehu king. This act echoes the coming together of religious leaders and military leaders who anoint and blow the trumpet to declare Solomon king at the instructions of David. (1 Kings 1: 32-40) Jehu anointed by both the prophets and the military leaders moves quickly to become God’s instrument (in the view of 2 Kings) to remove the descendants of Ahab and his former wife Jezebel from their positions of power in Israel.


2 Kings 9: 14-29 Jehu Kills Joram and Ahaziah

  14 Thus Jehu son of Jehoshaphat son of Nimshi conspired against Joram. Joram with all Israel had been on guard at Ramoth-gilead against King Hazael of Aram, 15 but King Joram had returned to be healed in Jezreel of the wounds that the Arameans had inflicted on him when he fought against King Hazael of Aram. So Jehu said, “If this is your wish, then let no one slip out of the city to go and tell the news in Jezreel.” 16 Then Jehu mounted his chariot and went to Jezreel, where Joram was lying ill. King Ahaziah of Judah had come down to visit Joram.
  17 In Jezreel, the sentinel standing on the tower spied the company of Jehu arriving and said, “I see a company.” Joram said, “Take a horseman; send him to meet them, and let him say, ‘Is it peace?’ ” 18 So the horseman went to meet him; he said, “Thus says the king, ‘Is it peace?’ ” Jehu responded, “What have you to do with peace? Fall in behind me.” The sentinel reported, saying, “The messenger reached them, but he is not coming back.” 19 Then he sent out a second horseman, who came to them and said, “Thus says the king, ‘Is it peace?’ ” Jehu answered, “What have you to do with peace? Fall in behind me.” 20 Again the sentinel reported, “He reached them, but he is not coming back. It looks like the driving of Jehu son of Nimshi, for he drives like a maniac.”
  21 Joram said, “Get ready.” And they got his chariot ready. Then King Joram of Israel and King Ahaziah of Judah set out, each in his chariot, and went to meet Jehu; they met him at the property of Naboth the Jezreelite. 22 When Joram saw Jehu, he said, “Is it peace, Jehu?” He answered, “What peace can there be, so long as the many prostitutions and sorceries of your mother Jezebel continue?” 23 Then Joram reined about and fled, saying to Ahaziah, “Treason, Ahaziah!” 24 Jehu drew his bow with all his strength and shot Joram between the shoulders, so that the arrow pierced his heart, and he sank in his chariot. 25 Jehu said to his aide Bidkar, “Lift him out and throw him on the plot of ground belonging to Naboth the Jezreelite, for remember when you and I rode side by side behind his father Ahab how the Lord uttered this oracle against him: 26 ‘For the blood of Naboth and for the blood of his children that I saw yesterday, says the LORD, I swear I will repay you on this very plot of ground.’ Now, therefore, lift him out and throw him on the plot of ground in accordance with the word of the LORD.”

  27 When King Ahaziah of Judah saw this, he fled in the direction of Beth-haggan. Jehu pursued him, saying, “Shoot him also!” And they shot him in the chariot at the ascent to Gur, which is by Ibleam. Then he fled to Megiddo and died there. 28 His officers carried him in a chariot to Jerusalem and buried him in his tomb with his ancestors in the city of David.
  29 In the eleventh year of Joram son of Ahab, Ahaziah began to reign over Judah.

Both King Joram of Samaria and King Ahaziah of Judah are at Jezreel and Joram lies ill after the battle with the Arameans. With the rest of the military remaining at Ramoth-gilead, Jehu acts quickly with his co-conspirators, preventing word from reaching Jezreel in advance of Jehu’s plot. Jehu mounts his chariot and heads west from Ramoth-gilead, across the Jordan river to Jezreel. Jehu is not traveling alone and is, in the later words of the sentinel driving his company like a madman[1] which is something Jehu is apparently known for. The sentinel dispatches a first horsemen who asks on behalf of the king, “Is it shalom (peace)” to which Jehu responds “What have you to do with shalom? Fall in behind me.” The first and later the second horseman, which echoes these words, obediently fall in behind Jehu rather than return to their post in Jezreel. Jehu is apparently a commander who the men respect and follow even in the violation of their king’s orders.

Finally, both Kings Joram and Ahaziah each mount up in their chariots to meet this approaching company under Jehu, and they meet at the property that once belonged to Naboth the Jezreelite. King Joram once again asks Jehu, ”Is it shalom?” Jehu’s response leaves no doubt his intentions are not peaceful, and King Joram is able to cry to Ahaziah “treason” before he is shot with a single arrow, similar to his father Ahab’s death in 1 Kings 22: 34. Unlike his father he is likely shot in the back while fleeing (the shot is literally between the arms so technically could be from the front but it is less likely to pierce the heart if the king is wearing a breastplate) and unlike his father who receives a royal burial in Samaria he is cast in the field taken from the murdered Naboth.

King Ahaziah of Judah also married into the family of King Ahab, and we learned that he was practicing the ways of the Omri dynasty as well. He is also mortally wounded in the conflagration, but he is taken to Jerusalem for a royal burial. In this moment of treachery, in the view of Joram and Ahaziah, or judgment, in the view of Jehu and Elisha, the leaders of both Samaria and Jerusalem are gone. Now Jehu turns his attention Jezebel who the texts views as the force behind the corruption of the leaders in both Israel and Judah.


2 Kings 9: 30-37 The Death of Jezebel

  30 When Jehu came to Jezreel, Jezebel heard of it; she painted her eyes and adorned her head and looked out of the window. 31 As Jehu entered the gate, she said, “Is it peace, Zimri, murderer of your master?” 32 He looked up to the window and said, “Who is on my side? Who?” Two or three eunuchs looked out at him. 33 He said, “Throw her down.” So they threw her down; some of her blood spattered on the wall and on the horses, which trampled on her. 34 Then he went in and ate and drank; he said, “See to that cursed woman and bury her, for she is a king’s daughter.” 35 But when they went to bury her, they found no more of her than the skull and the feet and the palms of her hands. 36 When they came back and told him, he said, “This is the word of the LORD, which he spoke by his servant Elijah the Tishbite: In the territory of Jezreel the dogs shall eat the flesh of Jezebel; 37 the corpse of Jezebel shall be like dung on the field in the territory of Jezreel, so that no one can say, ‘This is Jezebel.’ ”

Jezebel is viewed by 1&2 Kings as a corrupting influence on Israel and recently Judah through the marriage of her daughter Athaliah to Jehoram, who is the mother of the current king Ahaziah. Jezebel had brought the practices of royalty in Tyre to Samaria. Yet, in the midst of Jehu’s uprising she puts on makeup and dresses in a way that denotes her position as the queen mother. Most modern readers discount Jehu’s accusation of Jezebel’s prostitutions and sorceries (v. 22) as reflecting her worship of other gods and practices outside the laws and statues of Israel, but it is entirely possible that Jehu believes that she practices magic of some type. She mocks Jehu from her tower with the memory of Zimri (1 Kings 16: 9-16) another army officer who reigned briefly after striking down his king. Ironically Zimri was defeated by an army led by Omri, the father of Ahab-Jezebel’s late husband.

Two or three eunuchs throw Jezebel from her tower which in a moment, “transformed the narcissistic queen to a piece of rubbish in the streets.” (Brueggemann, 2000, p. 388) Jehu is unbothered by this gory site and enters the tower to eat and drink after his chariot ride and bloody work. He sends men to see to her body, although his remark that she is a king’s daughter may be ironic since he has already cast a king’s son out on the land of Naboth. Ultimately, there is not enough of Jezebel to bury which fulfills Elijah’s words in 1 Kings 21:23. The assassination of Jezebel does end a half-century alliance between Samaria and Tyre (Cogan, 1988, p. 120) but the writer of 2 Kings ultimately views this as a positive. The prophet Hosea would later criticize Jehu (Hosea 1:4) but the author of 2 Kings views his actions in this time as a necessary violence to bring about the needed end of the Omri dynasty which had corrupted northern Israel as well as Judah.

[1] This is the same Hebrew word, shuggah, used to refer to the young prophet in the previous section.

1 Kings 19 Elijah Encounters the LORD at Mount Horeb and the Appointment of Elisha

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Elijah in the Wilderness By Frederic Leighton (1877-78) – uQG9WGfbc10kDw at Google Cultural Institute maximum zoom level, Public Domain, https://commons.wikimedia.org/w/index.php?curid=21878932

1 Kings 19: 1-18

1 Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. 2 Then Jezebel sent a messenger to Elijah, saying, “So may the gods do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow.” 3 Then he was afraid; he got up and fled for his life, and came to Beer-sheba, which belongs to Judah; he left his servant there.

4 But he himself went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: “It is enough; now, O LORD, take away my life, for I am no better than my ancestors.” 5 Then he lay down under the broom tree and fell asleep. Suddenly an angel touched him and said to him, “Get up and eat.” 6 He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank, and lay down again. 7 The angel of the LORD came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you.” 8 He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Horeb the mount of God. 9 At that place he came to a cave, and spent the night there.

Then the word of the LORD came to him, saying, “What are you doing here, Elijah?” 10 He answered, “I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.”

11 He said, “Go out and stand on the mountain before the LORD, for the LORD is about to pass by.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; 12 and after the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of sheer silence. 13 When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, “What are you doing here, Elijah?” 14 He answered, “I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” 15 Then the LORD said to him, “Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. 16 Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place. 17 Whoever escapes from the sword of Hazael, Jehu shall kill; and whoever escapes from the sword of Jehu, Elisha shall kill. 18 Yet I will leave seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him.”

Elijah’s triumph over the prophets of Baal and triumphal run before King Ahab quickly dissolves before the vengeful fury of Jezebel. Jezebel becomes the primary opponent of Elijah, not King Ahab, and although she may be unable to act openly on the day of Elijah’s triumph when the rains have returned and the memory of the fire of the LORD consuming the altar and the sacrifice still is fresh on Ahab and the crowd’s memory, she acts through a messenger.[1] The messenger relays Jezebel’s promise of death. Her threat has already eliminated many prophets of the LORD and has sent many others into hiding.[2] Ultimately Jezebel’s warning enables Elijah’s escape, but as Alex Israel points out, “She need not actually kill him; she is happy to see him disappear for another three years!” (Israel, 2013, p. 260) Jezebel views Elijah as a singular threat to the values she represents.

Jezebel as she is represented in the narrative of 1 Kings is the antithesis of the values of the covenantal way of the Torah (the law of Israel). Some have speculated that the canonical portrayal of Jezebel is another example of a patriarchal silencing of a powerful woman, but the issue for the author of 1 Kings is not the power Jezebel wields but how her use of it leads people away from the ways of covenantal faithfulness. Jezebel’s name will become a symbol for all that leads away from faithful adherence to the way of God in both Jewish and Christian thought. For example, Jezebel’s name will later be used in the book of Revelation for a figure who is leading the faithful astray. [3] For the narrative of 1 Kings, Jezebel and Elijah represent the opposing poles which Israel continues to ‘limp’ between. Jezebel represents faithfulness to the Phoenician gods and values of her family while Elijah represents fidelity to the worship and covenantal values of the LORD the God of Israel. Israel often attempted to combine elements of both into their communal life but both Elijah and Jezebel are violently opposed to this accommodation.

There have been many who have speculated on Elijah’s mental state as he flees the threat of Jezebel and heads into the wilderness outside the territory of Israel. He passes over the border into Jerusalem and then leaves behind his servant and heads alone on his journey. In Brueggemann’s words,

He arrives in the wilderness completely spent. He has mustered enormous energy for the dispute at Carmel. And though he has won, he is permitted no chance of exultation. His wish-prayer of v.4 is for death. He is distressed and dismayed. And then he sleeps. He has no energy for anything else. (Brueggemann, 2000, p. 234)

It is possible that after the contest with the prophets of Baal and the run to Jezreel that Elijah is physically, emotionally, and spiritually exhausted but the scriptures rarely share these details in their narration of the story. Others have speculated that Elijah is in a deep bout of depression as he asks God to end his life, and that is possible although ancient people would not have thought of depression as a clinical issue but merely as a state of melancholia. I would suggest another alternative, one that does not rule out exhaustion or depression, Elijah’s heart is broken. Elijah presided over the defeat and destruction of the prophets of Baal, rallied the people, ran before the king, and still, no one in Israel seems to be able to protect him from Queen Jezebel. Israel’s turn back towards the LORD the God of Israel seems to Elijah to have been washed away by the returning rains and forgotten once they left Mount Carmel. Three years of drought and hiding, the people’s suffering, the prophets’ death all seems to count for nothing and Elijah, for all his zeal, has not managed to change the course of the people. In his words he is no better than those who came before him and failed to change things.

The journey[4] of Elijah has been difficult. The journey that takes him into the wilderness is merely one part of this exhausting journey, but now alone he is content to leave the people behind and appeal to his God for death. Finding a solitary tree in the wilderness, Elijah is ready to renounce his vocation and his life. A messenger set him on this flight, and now another messenger replies to his plea for his journey and his life to end. One messenger threatens death, the second brings nourishment and comfort that brings the prophet back from his wish for death. This angelic messenger from God meets him as he sleeps. Sleep is often a time where God or God’s messengers interact with the faithful. We often discount this space of sleep and dreams but in the scriptures it is often a place where the divine draws close. Yet, this angelic messenger does not bring just guidance but brings tangible food and drink to help restore the prophet’s strength. This passage uses a number of uncommon Hebrew words to talk about the cake, ‘hot stones,’ and jar of water that link us to other critical scenes in the scriptures. The words for ‘cake’ and ‘jar’[5] are the same words that are used when Elijah asks the widow for water and a cake of bread in 1 Kings 17: 8-16, and now Elijah is like the widow and her son nearing the point of death and needing divine provision in a place where no food grows. ‘Hot coals’ or ‘hot stones’[6] is only used here and in Isaiah 6:6 when the seraphs bring a hot stone to purify Isaiah’s lips. (NIB III: 140) Food, drink, and rest are the divine answers to the prophets who has been worn out on the way. The second time the angel awakens Elijah he encourages him to eat again “or the way will be too much for you.” The NRSV’s translation indicates that the food is for the journey ahead to Mount Horeb, but the Hebrew is more ambiguous.[7] It may refer to the forty day and forty-night journey to and sojourn on Mount Horeb[8] but it also may refer more broadly to the way that Elijah will be called to walk as the prophet of God.

Mount Horeb is a sacred space in the imagination of Israel. Mount Horeb and Mount Sinai refer to the same mountain, the mountain where God first spoke to Moses, where the people receive the commandments of the LORD, and critically where Moses goes to appeal to God after the people worshipped the golden calf. The cave that Elijah journeys to is likely the same cleft where Moses hid while God passed by (Exodus 33:22). Elijah is coming to a place where he can encounter God directly. God is bringing Elijah to a place where he can be reoriented to the way of Moses.

In the commandments, the explanation for making not making an idol is, “for I the LORD your God am a jealous God,” and the words[9] translated ‘zealous’ when referring to Elijah is the same word in the commandment for God’s ‘jealousy.’ A close reader might begin to question if Elijah is taking too much responsibility on his shoulders, attempting to be ‘jealous’ in God’s stead. As mentioned above I do believe that Elijah is heartbroken over the seeming inability of Israel to maintain faithfulness to God his own seeming ineffectiveness as a prophet. Elijah is jealous on behalf of God and perhaps angry at feeling left alone to complete this work. Although we know that there are at least one hundred prophets who were rescued by Obadiah, Elijah’s complaint that he is alone to bear the burden of Israel’s unfaithfulness and it is a burden he can no longer bear.

The LORD grants Elijah’s wish for an audience, but it does not transpire as Elijah probably hoped. Baal is a storm god in Canaanite mythology and so the approach of a great wind would be associated with a god of storms, but the LORD was not in this wind which breaks rocks apart. The earthquake and the fire are also forces of immense power and places where God’s presence may be expected but God appears in none of these destructive forces. These things are driven before the LORD as the LORD approaches[10] but when they have passed the LORD is present in the ‘sound of sheer silence.’ The ‘sound of sheer silence’ comes from three Hebrew words: kol -voice or sound, demama- silence, and daka-thin, withered, or granular. The voice can be emerging from the silence or present in the silence, but it is not the terrifying, destructive thing that preceded it. Elijah wraps his mantle around his face and walks into the sound and silence.

Twice Elijah is asked “What are you doing here?” and twice he responds, “I have been zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life to take it away.” Unlike Moses who goes up the mountain to plead for the people, Elijah goes up the mountain to accuse the people. Elijah had earlier mocked the prophets of Baal for their god’s inactivity, now Elijah is frustrated with the LORD’s response to the unfaithfulness among the people.

He cannot stand that God will sit by and watch as the nation adopts Baal as its deity… God wishes to function in the world via the “still, small voice”; Elijah wants fire, thunder, and earthquake. He cannot accommodate a world in which Jezebel can rule with a free hand, and does not understand why god will not bring the world to order. (Israel, 2013, pp. 266-267)

Elijah is brokenhearted with both the LORD and with Israel and stands caught between both. The world no longer makes sense to this prophet who sees his work on behalf of God met with threats of violence. Elijah is seeking a world where either the LORD acts against Jezebel and those who oppose the prophets or he no longer bears this burden.

The LORD will act and will grant what Elijah wishes, but not in the way that Elijah expects. Elijah does receive a mandate to return to his way, but it is a journey where he will be setting in motion the forces that end the reign of Ahab and Jezebel. The LORD is not going to act through wind, earthquake and fire, nor will the LORD summon the heavenly host, instead the LORD is going to work through the movement of forces within and external to Israel. God will work behind the scenes of history in the transitions of power. Elijah has perhaps in his jealousy overestimated his own significance in feeling that he is the only faithful one left, while God discloses a remnant of seven thousand and has designated another to bear his mantle. Elijah’s wish for his service and life to be at an end will be granted by God, but he is given three final tasks to prepare the way for the future. Ironically, the prophet who has complained about the unfaithfulness of Israel will not fulfill his final directive in the way the LORD directs.

1 Kings 19: 19-21

19 So he set out from there, and found Elisha son of Shaphat, who was plowing. There were twelve yoke of oxen ahead of him, and he was with the twelfth. Elijah passed by him and threw his mantle over him. 20 He left the oxen, ran after Elijah, and said, “Let me kiss my father and my mother, and then I will follow you.” Then Elijah said to him, “Go back again; for what have I done to you?” 21 He returned from following him, took the yoke of oxen, and slaughtered them; using the equipment from the oxen, he boiled their flesh, and gave it to the people, and they ate. Then he set out and followed Elijah, and became his servant.

Elijah never makes it to Damascus. Instead he approaches his replacement first and casts his mantle upon him. Abel-meholah is closer to Mount Horeb than Damascus and it may reflect an exhausted and broken-hearted prophet ready to pass the mantle of prophecy to another. Elisha, whose name means ‘God is my salvation’, is presumably coming from a wealthy household since he has twelve yoke of oxen to plow with. Yet, when Elijah throws the mantle over him Elisha is willing to leave this life behind, he only asks Elijah’s permission to say farewell. Although Jesus will later say to a disciple who wishes to bury his father, “let the dead bury their own dead.” (Matthew 8:21), there is no judgment expressed by Elijah. There may be a note of regret as Elijah says to Elisha, “Go back again; for what have I done to you?” The brokenhearted prophet may not wish for another to leave behind a life of prosperity for a life of deprivation and hardship, a life hunted by those in power. Yet, Elisha in saying farewell not only to his parents, but also the community, sacrifices the oxen and sets out to join Elijah on the way.

[1] The Hebrew mal’ak is used for both the messenger of Jezebel and the angel of the LORD in this passage.

[2] Notably the 100 prophets hidden by Obadiah in the previous chapter.

[3] Revelation 2:20

[4] Journey and way throughout this passage are the Hebrew derek which generally means way, road, distance, or journey.

[5] Hebrew ‘uga and shappahat

[6] Hebrew reshapim

[7] Hebrew mimmeka haddarek (NIB III: 140)

[8] The forty-day journey can be literal, but forty days is also frequently a way that the scriptures refer to a long and complete time. The number forty in Jewish thought often designates completeness, hence forty years in the wilderness, forty days Moses spends on Mount Sinai receiving the law, forty days of temptation, and many other examples.

[9] Quanno qunneti

[10] This imagery is common in scriptures, for example Judges 5: 4-5, Psalm 18:7-10, and Isaiah 29:6

1 Kings 15:32-16:34 Unrest in Israel

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1 Kings 15: 32- 16:7 King Baasha of Israel

32 There was war between Asa and King Baasha of Israel all their days.

 33 In the third year of King Asa of Judah, Baasha son of Ahijah began to reign over all Israel at Tirzah; he reigned twenty-four years. 34 He did what was evil in the sight of the LORD, walking in the way of Jeroboam and in the sin that he caused Israel to commit.

16:1 The word of the LORD came to Jehu son of Hanani against Baasha, saying, 2 “Since I exalted you out of the dust and made you leader over my people Israel, and you have walked in the way of Jeroboam, and have caused my people Israel to sin, provoking me to anger with their sins, 3 therefore, I will consume Baasha and his house, and I will make your house like the house of Jeroboam son of Nebat. 4 Anyone belonging to Baasha who dies in the city the dogs shall eat; and anyone of his who dies in the field the birds of the air shall eat.”

5 Now the rest of the acts of Baasha, what he did, and his power, are they not written in the Book of the Annals of the Kings of Israel? 6 Baasha slept with his ancestors, and was buried at Tirzah; and his son Elah succeeded him. 7 Moreover the word of the LORD came by the prophet Jehu son of Hanani against Baasha and his house, both because of all the evil that he did in the sight of the LORD, provoking him to anger with the work of his hands, in being like the house of Jeroboam, and also because he destroyed it.

King Baasha of Israel reigns for twenty-four years, but the only real information that First Kings relays to us is the length of his reign, that he is the recipient of a prophetic denouncement, and “the stereotypical data including a predictable negative verdict of as a Northern king.” (Brueggemann, 2000, p. 197) This is reported as a time of continual strife in Israel, but the battle lines do not seem to change since they will be engaged with the same Philistine city twenty-five years later. Although it is unclear whether Baasha’s father is the aged prophet Ahijah, it is clear that he will receive a nearly identical prophetic utterance as his father gave to Jeroboam. Like Jeroboam he will finish his reign and be buried, but his son’s reign will be short and in a violent overthrow the line of Baasha will end. If Baasha is the son of Ahijah the prophet[1] it is even more disturbing that upon assuming the mantle of king he changes to follow the path of Jeroboam nor changes after the declaration from Jehu son of Hannai. It is clear that prophets in Israel will be instrumental in the rise and fall of dynasties that are, in the perspective of First Kings, a result of the God of Israel’s actions.

The brief reports on the five kings in this chapter of First Kings quickly bring us to the next major focal point. The prophets have already emerged in the life of Israel, but this succession of kings and their decline in covenantal faithfulness will lead to the emergence of the two great prophets: Elijah and Elisha. Although the books of 1 and 2 Kings are named for the progression of kings, the kings will often be the antagonists while the prophets will be the protagonists of the narrative (especially in Israel).

1 Kings 16: 8-14 The Brief Reign of King Elah of Israel

8 In the twenty-sixth year of King Asa of Judah, Elah son of Baasha began to reign over Israel in Tirzah; he reigned two years. 9 But his servant Zimri, commander of half his chariots, conspired against him. When he was at Tirzah, drinking himself drunk in the house of Arza, who was in charge of the palace at Tirzah, 10 Zimri came in and struck him down and killed him, in the twenty-seventh year of King Asa of Judah, and succeeded him.

11 When he began to reign, as soon as he had seated himself on his throne, he killed all the house of Baasha; he did not leave him a single male of his kindred or his friends. 12 Thus Zimri destroyed all the house of Baasha, according to the word of the LORD, which he spoke against Baasha by the prophet Jehu — 13 because of all the sins of Baasha and the sins of his son Elah that they committed, and that they caused Israel to commit, provoking the LORD God of Israel to anger with their idols. 14 Now the rest of the acts of Elah, and all that he did, are they not written in the Book of the Annals of the Kings of Israel?

The house of Jeroboam and the house of Baasha are portrayed in parallel methods in the book of Kings. Both houses receive a nearly identical prophetic judgment that will be delayed until the reign of their sons. Both sons will reign roughly two years (technically Elah will reign less than two years before he is assassinated). Both houses will be brutally massacred by the new house seizing power. Elah is portrayed drinking with some of his forces while the remnant of the forces of Israel are engaged in the siege of Gibbethon. There is an implicit criticism in the text for Elah who stays behind in Tirzah drinking himself drunk while his forces are engaged in warfare. Ironically Elah finds this safe space away from the continual warfare of his reign the place of his greatest danger.

Although text may indicate Zimri acted alone in both assassinating the king and then culling his family and friends, it is unlikely he would be able to do this without support from either his troops or the cohort at Tirzah. In the bloody manner of power transitions in the ancient world, he removes any possible ‘redeemer’[2] from the household of Elah. This act of betrayal within the confines of a private party would be a breach of both trust and hospitality etiquette, but this type of trickery has happened before in Israel.[3] Azra, the steward of the palace at Tirzah and the person in whose house the murder occurs, also does not attempt to avenge the death of Elah. Azra either actively assists Zimri in his murderous plot or passively allows this to occur under his roof.

1 Kings 16: 15-20 King Zimri’s Week Long Reign

15 In the twenty-seventh year of King Asa of Judah, Zimri reigned seven days in Tirzah. Now the troops were encamped against Gibbethon, which belonged to the Philistines, 16 and the troops who were encamped heard it said, “Zimri has conspired, and he has killed the king”; therefore all Israel made Omri, the commander of the army, king over Israel that day in the camp. 17 So Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. 18 When Zimri saw that the city was taken, he went into the citadel of the king’s house; he burned down the king’s house over himself with fire, and died — 19 because of the sins that he committed, doing evil in the sight of the LORD, walking in the way of Jeroboam, and for the sin that he committed, causing Israel to sin. 20 Now the rest of the acts of Zimri, and the conspiracy that he made, are they not written in the Book of the Annals of the Kings of Israel?

The ending of the dynasty of Jeroboam initiates a power struggle in Israel. The forces deployed in the siege of Gibbethon maintain their allegiance to Omri their commander, and this force turns from its focus on Gibbethon to dealing with the internal unrest in Israel. Now the forces that were engaged in a long siege against a foreign city quickly overpowered the defenses of Tirzah in less than a week. Zimri’s weeklong reign comes to an end when the forces loyal to Omri quickly enter the city and Zimri ends his life and destroys the royal complex in Tirzah. Zimri’s conflicted and brief reign which began with treachery and quickly reaches its fiery end is viewed in the same light as all the previous kings of Israel (evil in the sight of the LORD) although Zimri probably didn’t have any time to make any significant changes in the trajectory of the life of Israel. Presumably Zimri’s entries in the Book of the Annals of the Kings of Israel would be brief if this record was ever discovered. Zimri’s name will become synonymous with treachery and betrayal.[4]

1 Kings 16: 21-28 The Beginning of the Omri Dynasty in Israel

21 Then the people of Israel were divided into two parts; half of the people followed Tibni son of Ginath, to make him king, and half followed Omri. 22 But the people who followed Omri overcame the people who followed Tibni son of Ginath; so Tibni died, and Omri became king. 23 In the thirty-first year of King Asa of Judah, Omri began to reign over Israel; he reigned for twelve years, six of them in Tirzah.

24 He bought the hill of Samaria from Shemer for two talents of silver; he fortified the hill, and called the city that he built, Samaria, after the name of Shemer, the owner of the hill.

25 Omri did what was evil in the sight of the LORD; he did more evil than all who were before him. 26 For he walked in all the way of Jeroboam son of Nebat, and in the sins that he caused Israel to commit, provoking the LORD, the God of Israel, to anger by their idols. 27 Now the rest of the acts of Omri that he did, and the power that he showed, are they not written in the Book of the Annals of the Kings of Israel? 28 Omri slept with his ancestors, and was buried in Samaria; his son Ahab succeeded him.

The elimination of the treacherous Zimri does not bring peace to Israel. Omri, who conquered Tirzah, will struggle with the people loyal to Tibni son of Ginath for four years prior to eliminating this challenge to his authority. Omri’s twelve years as the king of Israel emulates aspects of both King David and King Solomon. Like David claiming Jerusalem as the city of David, now Samaria will become the city of Omri, and we know from the archeology of Samaria that an impressive city was constructed on the site. (Cogan, 2001, p. 419) The change in location for the capital from Tirzah to Samaria also facilitates trade connections with Israel and Tyre, and Omri places Israel on a path to be a trading nation like it had been under Solomon’s united kingdom, and once again Phonecia (Tyre and Sidon) becomes a primary partner.

Mesha Stele: stele of Mesha, king of Moab, recording his victories against the Kingdom of Israel. Basalt, ca. 800 BCE. From Dhiban, now in Jordan. Shared by Neithshabes under CC 3.0.

We know from archeology that the time of Omri was a time when Israel was able to oppress Moab for many years. Samaria was a city built to withstand a siege and would later endure for three years against a siege by the Assyrian army. It seems to be a time where Israel’s wealth, power and influence are on the rise while the nation continues its spiritual decline. The prosperity that Omri experiences through trade and military might seems to make Omri and his dynasty less concerned with maintaining the covenant faithfulness desired by the LORD the God of Israel, and in adopting the trading practices of the surrounding nations he also invites in many of the forces that led to Solomon’s eventual foolishness.

1 Kings 16: 29-34 The Beginning of the reign of King Ahab and Queen Jezebel is Israel

29 In the thirty-eighth year of King Asa of Judah, Ahab son of Omri began to reign over Israel; Ahab son of Omri reigned over Israel in Samaria twenty-two years. 30 Ahab son of Omri did evil in the sight of the LORD more than all who were before him.

31 And as if it had been a light thing for him to walk in the sins of Jeroboam son of Nebat, he took as his wife Jezebel daughter of King Ethbaal of the Sidonians, and went and served Baal, and worshiped him. 32 He erected an altar for Baal in the house of Baal, which he built in Samaria. 33 Ahab also made a sacred pole. Ahab did more to provoke the anger of the LORD, the God of Israel, than had all the kings of Israel who were before him. 34 In his days Hiel of Bethel built Jericho; he laid its foundation at the cost of Abiram his firstborn, and set up its gates at the cost of his youngest son Segub, according to the word of the LORD, which he spoke by Joshua son of Nun.

Assyrian stela of Shalmaneser that reports battle of Qarqar By Yuber – from en wiki, Public Domain, https://commons.wikimedia.org/w/index.php?curid=869262

King Ahab in international circles was well known and we know from the Assyrians that he contributed a sizable force to the anti-Assyrian coalition at the Battle of Qarpar in 853 BCE. (NIB III:124) His marriage to Jezebel, the daughter of King Ethbaal of Sidon forges a political and economic alliance with the Phoenecians. Like Solomon who entered into numerous marriages to seal economic and political alliances, Ahab becomes both trading partner, relative by marriage, and ally of Ethbaal. Also like Solomon who eventually allowed his wives to build worship sites for the gods of their homelands, Ahab allows the introduction of the worship of Baal. Jezebel comes to Israel with the beliefs and values of her upbringing in Phoenecia.

Jericho, the fortress city destroyed when the tribes of Israel entered the promised land was cursed by Joshua in Joshua 6:26. Generations later Hiel of Bethel rebuild Jericho and finds the curse in place. Some have conjectured that Hiel is participating in human sacrifice as a way of appeasing the gods, but the text views the deaths of his oldest and youngest sons as the result of the curse uttered upon the destroyed city. The waste of Jericho was an enduring witness of the power of the LORD who brought them into the land, but now it is one more walled city of a kingdom trusting in its own power.

Ahab seems to follow the paths of Solomon that lead both to prosperity but also to foolishness. Israel under Ahab may be indistinguishable from the surrounding nations. Yet, the LORD is unwilling to abandon Israel. Previously God has used prophets to announce to the kings of Israel their unfaithfulness, and now with at the apex of this turning away from the LORD the prophet Elijah arises to be a thorn in Ahab’s side, but also to reorient the people away from Baal and to invite a return to their covenant with the LORD the God of Israel.

[1] It is likely that the text attempts to differentiate between Ahijah the Shilonite and Ahijah of the house of Isachar.

[2] Male kindred is the NRSV’s translation of the term that means redeemer. Although accurate in a familial sense, the term redeemer also indicates the one who is responsible for righting the wrong done to the family member.

[3] For example the story of Ehud and King Eglon in Judges 3.

[4] See 2 Kings 9:3