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1 Kings

About this book
Chapter 16

1 The Lord’s message against Baasha came to Jehu son of Hanani: 2 “I raised you up from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps and encouraged my people Israel to sin; their sins have made me angry. 3 So I am ready to burn up Baasha and his family, and make your family like the family of Jeroboam son of Nebat. 4 Dogs will eat the members of Baasha’s family who die in the city, and the birds of the sky will eat the ones who die in the country.” 5 The rest of the events of Baasha’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 6 Baasha passed away and was buried in Tirzah. His son Elah replaced him as king. 7 And so it was the Lord’s message came through the prophet Jehu son of Hanani against Baasha and his family. This was because of all the evil he had done in the Lord’s view, by angering him with his deeds and becoming like Jeroboam’s dynasty, and because of how he had destroyed Jeroboam’s dynasty. 8 In the twenty-sixth year of Asa’s reign over Judah, Baasha’s son Elah became king over Israel; he ruled in Tirzah for two years. 9 His servant Zimri, a commander of half of his chariot force, conspired against him. While Elah was in Tirzah drinking heavily at the house of Arza, who supervised the palace in Tirzah, 10 Zimri came in and struck him dead. (This happened in the twenty-seventh year of Asa’s reign over Judah.) Zimri replaced Elah as king. 11 When he became king and occupied the throne, he killed Baasha’s entire family. He did not spare any male belonging to him; he killed his relatives and his friends. 12 Zimri destroyed Baasha’s entire family, in keeping with the Lord’s message which he had spoken against Baasha through Jehu the prophet. 13 This happened because of all the sins which Baasha and his son Elah committed and which they made Israel commit. They angered the Lord God of Israel with their worthless idols. 14 The rest of the events of Elah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 15 In the twenty-seventh year of Asa’s reign over Judah, Zimri became king over Israel; he ruled for seven days in Tirzah. Zimri’s revolt took place while the army was deployed in Gibbethon, which was in Philistine territory. 16 While deployed there, the army received this report: “Zimri has conspired against the king and assassinated him.” So all Israel made Omri, the commander of the army, king over Israel that very day in the camp. 17 Omri and all Israel went up from Gibbethon and besieged Tirzah. 18 When Zimri saw that the city was captured, he went into the fortified area of the royal palace. He set the palace on fire and died in the flames.⁠ 19 This happened because of the sins he committed. He did evil in the sight of the Lord and followed in Jeroboam’s footsteps and encouraged Israel to continue sinning. 20 The rest of the events of Zimri’s reign, including the details of his revolt, are recorded in the scroll called the Annals of the Kings of Israel. 21 At that time the people of Israel were divided in their loyalties. Half the people supported Tibni son of Ginath and wanted to make him king; the other half supported Omri. 22 Omri’s supporters were stronger than those who supported Tibni son of Ginath. Tibni died; Omri became king. 23 In the thirty-first year of Asa’s reign over Judah, Omri became king over Israel. He ruled for twelve years, six of them in Tirzah. 24 He purchased the hill of Samaria from Shemer for two talents of silver. He launched a construction project there and named the city he built after Shemer, the former owner of the hill of Samaria. 25 Omri did more evil in the sight of the Lord than all who were before him. 26 He followed in the footsteps of Jeroboam son of Nebat and encouraged Israel to sin; they angered the Lord God of Israel with their worthless idols. 27 The rest of the events of Omri’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 28 Omri passed away and was buried in Samaria. His son Ahab replaced him as king. 29 In the thirty-eighth year of Asa’s reign over Judah, Omri’s son Ahab became king over Israel. Ahab son of Omri ruled over Israel for 22 years in Samaria. 30 Ahab son of Omri did more evil in the sight of the Lord than all who were before him. 31 As if following in the sinful footsteps of Jeroboam son of Nebat were not bad enough, he married Jezebel the daughter of King Ethbaal of the Sidonians. Then he worshiped and bowed to Baal. 32 He set up an altar for Baal in the temple of Baal he had built in Samaria. 33 Ahab also made an Asherah pole; he did more to anger the Lord God of Israel than all the kings of Israel who were before him. 34 During Ahab’s reign, Hiel the Bethelite rebuilt Jericho. Abiram, his firstborn son, died when he laid the foundation; Segub, his youngest son, died when he erected its gates, in keeping with the Lord’s message that he had spoken through Joshua son of Nun.

Texts in conversation

Compare 1 Kings 16:18 and Matthew 27:5

Hebrew Bible · New Testament

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Summary

Matthew’s account of Judas’ death mirrors earlier stories of failed leaders in Israel’s history, such as Zimri in 1 Kings, whose revolt failed and who then destroyed himself in the royal palace.

Passages

1 Kings 16:18

Hebrew Bible
16 While deployed there, the army received this report: “Zimri has conspired against the king and assassinated him.” So all Israel made Omri, the commander of the army, king over Israel that very day in the camp. 17 Omri and all Israel went up from Gibbethon and besieged Tirzah. 18 When Zimri saw that the city was captured, he went into the fortified area of the royal palace. He set the palace on fire and died in the flames. 19 This happened because of the sins he committed. He did evil in the sight of the Lord and followed in Jeroboam’s footsteps and encouraged Israel to continue sinning. 20 The rest of the events of Zimri’s reign, including the details of his revolt, are recorded in the scroll called the Annals of the Kings of Israel.
600–501 BCE (scholarly estimate) Read in 1 Kings

Matthew 27:5

New Testament
3 Now when Judas, who had betrayed him, saw that Jesus had been condemned, he regretted what he had done and returned the 30 silver coins to the chief priests and the elders, 4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 5 So Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 6 The chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 7 After consulting together they bought the Potter’s Field with it, as a burial place for foreigners.
70–90 CE (scholarly estimate) Read in Matthew

References

"... Ahithophel’s suicide is recorded in 2 Samuel 17:23: “When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order, and hanged himself.” Ahithophel’s radical action to end his own life came as a result of Absalom’s failure to heed Ahithophel’s advice to pursue David and overtake him before David regrouped (2 Samuel 17:1–3). When Absalom chose the advice of Hushai over Ahithophel, Ahithophel knew it was only a matter of time before David would regain the throne and exact vengeance for Ahithophel’s betrayal. While there are a number of suicides within the Old Testament, his is the only suicide by hanging. (Judges 9:54; 1 Samuel 31:4-5; 1 Kings 16:18) The Gospel of Matthew details Judas’ remorse after his betrayal, his confession to the religious leaders, throwing of the thirty silver pieces into the temple, and subsequent suicide by hanging (27:3–10).36 There have been numerous scholars who have drawn a connection between Judas’ death and the death of Ahithophel, with just as many detractors. Raymond Brown went so far as to state that “the Ahithophel story generated Matthew’s account of suicide by hanging.” It is more likely that the author of Matthew has passed on the tradition received regarding Judas’ death and not created it, and then crafted his narrative to display this typological connection ..."
Hermann Daniel Zacharias, “Matthew's Presentation of the Son of David: Davidic Tradition and Typology in the Gospel of Matthew” (PhD diss., University of Aberdeen, 2015), 184–185.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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1 Kings 16:18 and Matthew 27:5

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