1 Kings 16 19

1 Kings 16:19 kjv

For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.

1 Kings 16:19 nkjv

because of the sins which he had committed in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he had committed to make Israel sin.

1 Kings 16:19 niv

because of the sins he had committed, doing evil in the eyes of the LORD and following the ways of Jeroboam and committing the same sin Jeroboam had caused Israel to commit.

1 Kings 16:19 esv

because of his sins that he committed, doing evil in the sight of the LORD, walking in the way of Jeroboam, and for his sin which he committed, making Israel to sin.

1 Kings 16:19 nlt

For he, too, had done what was evil in the LORD's sight. He followed the example of Jeroboam in all the sins he had committed and led Israel to commit.

1 Kings 16 verses

1 Kings 16 19 Meaning

This verse directly attributes the divine judgment against Baasha and his son Elah, specifically their dynastic destruction, to their grievous sins. Central to these offenses was their own practice of idolatry and, critically, their active role in leading the people of Israel into this same sin. By establishing and perpetuating the worship of false gods, they severely provoked the Lord God of Israel, leading to His righteous anger and the severe consequences outlined in His prophetic word.

1 Kings 16 19 Context

1 Kings 16 details the swift and often violent succession of kings in the northern kingdom of Israel following the death of Baasha. The verse sits at the cusp of Zimri's seven-day reign, explaining why he, having assassinated King Elah, annihilated the entire house of Baasha. This was not merely a power struggle but the fulfillment of a divine judgment delivered earlier through the prophet Jehu son of Hanani (1 Ki 16:1-4). Jehu had prophesied Baasha's downfall and the destruction of his lineage because Baasha had followed in the apostate footsteps of Jeroboam I, continuing the calf worship at Bethel and Dan, which constituted Israel's national sin. This cycle of kings ascending to power, perpetuating the sin of Jeroboam, being warned by a prophet, and then facing divine judgment is a recurrent theme throughout the Northern Kingdom's history, highlighting God's faithfulness to His covenant and His justice against persistent idolatry. The historical backdrop is that of a fragmented Israel, facing internal strife and external threats, constantly deviating from the Mosaic covenant by worshipping foreign deities and their own man-made religious system. The 'Lord God of Israel' serves as a critical distinction from the multitude of surrounding pagan gods worshipped in Canaan.

1 Kings 16 19 Word analysis

• for all the sins: (כָּל־חַטֹּ֣את kol-ḥaṭṭoʾt). "Sins" (ḥaṭṭoʾt) indicates transgressions, missing the mark, moral wrongdoing, or offenses against God's law. The prefix "all" signifies the comprehensive nature and multitude of their transgressions, indicating accumulated guilt and persistent wrongdoing, rather than a singular incident.
• of Baasha and the sins of Elah his son: This highlights dynastic guilt and a continuation of wicked policies from father to son. It implies a pattern of unrighteous rule passed down, making the judgment encompass the entire royal house. Baasha's rule (24 years, 1 Ki 15:33) continued Jeroboam's religious apostasy. Elah's short reign (2 years, 1 Ki 16:8) presumably followed his father's lead.
• which they sinned: (אֲשֶׁ֥ר חָֽטְא֛וּ ʾăšer ḥaṭĕʾū). This emphasizes their direct, personal culpability. They were active participants in and perpetrators of the sin. It asserts individual moral responsibility for their actions.
• and with which they made Israel sin: (וְאֵ֙ת אֲשֶׁ֣ר הֶחֱטִ֜יאוּ אֶת־יִשְׂרָאֵ֗ל wəʾēt ʾašer heḥĕṭîʾū ʾet-yiśrāʾēl). The Hiphil causation of "made ... sin" is crucial. This goes beyond personal sin to active public and corporate leading into transgression. As kings, they wielded authority to influence national religious practice. Their leadership (or lack thereof in true worship) directly caused the people to deviate from the Lord, typically through maintaining or even enforcing the idolatrous calf cult established by Jeroboam, rather than returning to Jerusalem's true worship. This corporate dimension of sin profoundly escalates the severity of their offense.
• provoking the Lord God of Israel to anger: (לְהַכְעִ֥יס אֶת־יְהוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל ləhakʿîs ʾet-YHWH ʾĕlōhê yiśrāʾēl). "Provoking to anger" (hakʿīs) in Hebrew signifies active, intense displeasure and wrath. This expression is frequently used in the Old Testament to describe how idolatry and disobedience ignite God's holy indignation, as it constitutes a direct affront to His character and unique sovereignty. "The Lord God of Israel" specifies whose anger was provoked—not some regional deity, but the covenant God, the one who chose Israel and made a sacred pact with them, distinguishing Himself sharply from pagan gods. This emphasizes the betrayal of the covenant relationship.
• with their worthless idols: (בְּגִלּוּלֵיהֶֽם bəgillulêhem). "Worthless idols" (gillulim) is a pejorative and scornful term used frequently in the Bible, especially by prophets, to refer to pagan idols. It means "dung-pellets," "blocks," or "worthless things," highlighting their vile, detestable, and utterly futile nature. It strips away any pretense of power, glory, or spiritual value from these false gods, emphasizing that worshipping them is not only an abomination but also a ridiculous waste, profoundly insulting to the one true living God. This is a polemic against the supposed legitimacy and power of the false gods of Canaan.

1 Kings 16 19 Bonus section

• The repeating motif of kings "walking in the ways of Jeroboam" (found frequently in Kings) indicates that the core sin of Israel was often idolatry at its most basic form, rather than outright political rebellion, although spiritual rebellion inevitably led to social and political decay.
• The judgment on Baasha's house parallels his own actions in annihilating Jeroboam's house (1 Ki 15:29). This exemplifies the lex talionis (law of retaliation) principle in divine judgment: as one sinned, so was judgment brought upon them, sometimes by similar means.
• This verse contributes to the biblical argument against pluralism and syncretism, affirming God's sole sovereignty and His unique nature compared to all other gods, which are mere "worthless idols."
• The judgment delivered here shows the immediacy of prophetic fulfillment, reinforcing the authority and truthfulness of God's spoken word through His messengers.
• The repeated phrase "God of Israel" stresses God's covenant relationship with this particular nation, implying a greater responsibility and thus a more severe judgment for their deviations than might be applied to other nations unfamiliar with His covenant.

1 Kings 16 19 Commentary

1 Kings 16:19 serves as the divine explanation for the sudden and brutal downfall of the Baasha dynasty. The judgment, fulfilled by Zimri's conspiracy, was not arbitrary but directly tied to the moral and spiritual transgressions of Baasha and Elah. Their personal sins, particularly idolatry, were grievous enough, but the most damning aspect was their active role in leading an entire nation away from the Lord God of Israel. As kings, their spiritual leadership was paramount, and their choice to perpetuate the "sin of Jeroboam" (the calf worship) was a catastrophic dereliction of duty. This institutionalized idolatry made the whole nation liable, and the kings bore the primary responsibility for the spiritual well-being of their subjects. The phrase "provoking the Lord God of Israel to anger" underscores God's righteous character and His intolerance of rivals. Idolatry, being a direct violation of the first two commandments, represents spiritual adultery and high treason against the divine King who delivered Israel. The contemptuous term "worthless idols" ('gillulim') expresses the utter disdain God has for these futile objects of worship, which could never rival His power or love. The divine response to such profound sin and rebellion is not capricious but an exercise of just judgment, ensuring that His holiness is upheld and His word fulfilled. This narrative vividly demonstrates the direct consequences of disobedience for both leaders and the nation, reinforcing the principle that those in authority are held to a higher standard of accountability before God.