1 Kings 16 13

1 Kings 16:13 kjv

For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the LORD God of Israel to anger with their vanities.

1 Kings 16:13 nkjv

for all the sins of Baasha and the sins of Elah his son, by which they had sinned and by which they had made Israel sin, in provoking the LORD God of Israel to anger with their idols.

1 Kings 16:13 niv

because of all the sins Baasha and his son Elah had committed and had caused Israel to commit, so that they aroused the anger of the LORD, the God of Israel, by their worthless idols.

1 Kings 16:13 esv

for all the sins of Baasha and the sins of Elah his son, which they sinned and which they made Israel to sin, provoking the LORD God of Israel to anger with their idols.

1 Kings 16:13 nlt

This happened because of all the sins Baasha and his son Elah had committed, and because of the sins they led Israel to commit. They provoked the anger of the LORD, the God of Israel, with their worthless idols.

1 Kings 16 verses

1 Kings 16 13 Meaning

This verse succinctly attributes the downfall of the dynasty of King Baasha and his son Elah to their profound moral failures. It emphasizes two aspects of their sin: their personal transgressions and, critically, their active role in leading the people of Israel into sin, particularly through the promotion of idolatry. This behavior, characterized as worshiping "vanities," provoked the Lord God of Israel to righteous anger, thus incurring divine judgment upon their lineage.

1 Kings 16 13 Context

This verse explains the divine rationale behind the sudden and violent end of Elah, King of Israel, and the subsequent eradication of his father Baasha's dynasty by Zimri (1 Ki 16:9-12). It directly follows the account of Zimri's brief seven-day reign and is part of the recurring theological commentary by the biblical author in the book of Kings. The broader historical context is the volatile period of the Northern Kingdom (Israel) after the division of the united monarchy, marked by rapid successions, regicides, and a persistent failure to maintain covenant fidelity to the Lord. Unlike the Southern Kingdom (Judah), none of the Northern kings, starting with Jeroboam I, genuinely turned Israel away from the worship of golden calves at Bethel and Dan or eradicated other forms of idolatry. This verse acts as a direct theological judgment, mirroring the prophecy delivered against Baasha himself earlier in 1 Kings 16:1-4 and linking Baasha's fate to his continuation of "the sins of Jeroboam" (1 Ki 15:34). It underscores the prophetic condemnation and explains the instability and violence inherent in the Israelite monarchy due to its pervasive sin against YHWH.

1 Kings 16 13 Word analysis

• for all the sins: (Hebrew: כָּל־חַטֹּאות, kol-chattōʾt) The use of "all" (כָּל, kol) indicates the comprehensive and cumulative nature of their moral transgression, not just isolated incidents. "Sins" (חַטֹּאות, chatta'ot) signifies missing the mark, moral failures, and rebellion against divine command. It suggests a complete turning away from God's standards.

• of Baasha, and the sins of Elah his son: This explicitly ties the judgment to the entire dynastic line, not just the individual currently reigning. It emphasizes continuity of wickedness across generations of the royal family. The repeated phrase "the sins" highlights the inherited spiritual legacy of disobedience.

• by which they sinned: (Hebrew: אֲשֶׁר חָטְאוּ, ʾăšer ḥāṭəʾu) Refers to their personal, individual acts of transgression. Kings, like all people, were held accountable for their own choices. This underlines their personal culpability before God.

• and by which they made Israel to sin: (Hebrew: וְאֵת אֲשֶׁר הֶחֱטִיאוּ, wəʾēt ʾăšer heḥĕṭîʾu) This is a crucial element. The verb "made to sin" is a Hiphil causative form (הֶחֱטִיאוּ, hekhiti'u), indicating that they actively caused, enticed, or led Israel into sin. As kings, they held immense authority and influence, and their spiritual corruption had devastating corporate effects. Their leadership failure extended beyond their personal morality, directly affecting the spiritual state of the entire nation, perpetuating Jeroboam's original error.

• in provoking the Lord God of Israel to anger: (Hebrew: לְהַכְעִיס אֶת־יְהוָה אֱלֹהֵי יִשְׂרָאֵל, ləhakhʿîs ʾet-YHWH ʾělōhê yiśrāʾēl) "Provoking to anger" (לְהַכְעִיס, lehakh'is) suggests a deliberate, continuous, and highly offensive action. God's "anger" (כַּעַס, kaʿas) here is righteous indignation against profound disobedience, especially against His covenant relationship. The specific title "Lord God of Israel" (יְהוָה אֱלֹהֵי יִשְׂרָאֵל, YHWH Elohei Yisrael) highlights His unique covenant relationship and authority over Israel, implying that their actions were a direct affront to their sovereign and saving God, to whom they owed exclusive allegiance. This reinforces the theological concept of a jealous God who demands complete devotion.

• with their vanities: (Hebrew: בַּהֲבָלֵיהֶם, baḥăvālêhem) This term is highly significant. "Vanities" (הֲבָלֵיהֶם, havlêhem, from הֶבֶל, hevel) literally means "breath," "vapor," "emptiness," or "futility." It is a strong biblical term used extensively in prophetic literature (e.g., Jer 2:5, Jer 8:19) to denote idols. It serves as a direct polemic against the false gods worshipped by pagan nations and by Israel through their corrupt kings. These idols are declared to be non-entities, possessing no power, life, or truth, thus making their worship a meaningless and offensive act against the living God. It exposes the utter absurdity and worthlessness of the alternative worship choices presented by the kings.

• Words-group by words-group analysis:

  • "for all the sins of Baasha, and the sins of Elah his son": This phrase underlines the dynastic judgment and the principle of continuity in sin and its consequences. It shows that even a change in king (from Baasha to Elah) did not equate to a change in the dynasty's fundamental spiritual deviation, leading to inevitable retribution for the collective lineage.
  • "by which they sinned, and by which they made Israel to sin": This distinct pairing emphasizes the dual responsibility of leadership: personal accountability for one's own sin and corporate responsibility for leading others, particularly a whole nation, into sin. The latter is a more grievous offense in the eyes of the Lord due to its wider corrupting influence and violation of the king's sacred trust.
  • "in provoking the Lord God of Israel to anger with their vanities": This clarifies the specific nature of their sin and the reason for God's anger—idolatry. It stresses God's character as the jealous, covenant God of Israel who will not tolerate rivals, and whose righteous anger is just and necessary in response to His people exchanging His glory for worthless idols.

1 Kings 16 13 Bonus section

The constant reference to "the sins of Jeroboam" (1 Ki 16:2) and their perpetuation is a unifying theological motif throughout the book of Kings concerning the Northern Kingdom. It highlights the deeply ingrained nature of the original apostasy (the golden calves) and how subsequent kings, even those who violently deposed their predecessors, invariably failed to break this pattern, often adopting Jeroboam's sinful legacy rather than instituting true reform. This illustrates a profound lesson: while God may use an individual like Baasha to execute judgment on one sinful dynasty (Jeroboam's house), if the new ruler also walks in the ways of unrighteousness and propagates the same or similar idolatries, he too will inevitably fall under the same divine judgment, demonstrating God's consistent standard across all kings and dynasties.

1 Kings 16 13 Commentary

1 Kings 16:13 serves as a pivotal theological explanation for the violent collapse of yet another dynasty in the Northern Kingdom of Israel. The concise wording packs a powerful indictment, highlighting God's justice against covenant disobedience. The primary sin, encompassing both the personal transgressions of Baasha and Elah and their active promotion of national idolatry, was provoking the Lord. This was not a passive failing but a deliberate and sustained affront against God, characterized by the worship of "vanities"—worthless idols that are utterly contrary to the living and true God.

The passage stresses the severe consequence of leadership that leads its people astray. Kings in Israel were meant to guide their people in the covenant path; instead, Baasha and Elah solidified Jeroboam's false worship system, contributing to the nation's spiritual apostasy. This continuous cycle of sin and judgment in Israel's monarchy underscores a key message: God is unwavering in His demands for exclusive devotion. He cannot be mocked, and His jealousy for His people is a righteous flame that purifies and judges. The fragility and violence of Israel's royal successions are consistently presented as the direct result of divine judgment on kings who prioritize political expediency or false worship over fidelity to the Lord God of Israel. Their "vanities" not only mocked God but offered no true stability, reflecting the futility that inevitably consumed their reigns and their houses.