June 26

1 Kings 15:25-34; 1 Kings 16:1-34; 2 Chronicles 17 (biblegateway.com)

Two Paths, Two Kingdoms

In these chapters, the contrast between the kingdoms of Israel and Judah becomes more vivid and sobering. 1 Kings 15:25 - 16:34 offers a dark panorama of Israel’s rapid moral and spiritual decline, as a succession of kings—Nadab, Baasha, Elah, Zimri, Omri, and Ahab—lead the nation further away from the Lord. Violence, idolatry, and rebellion define this period, culminating in Ahab’s rise to power and his marriage to Jezebel, which sets the stage for some of Israel’s most notorious corruption. In stark contrast, 2 Chronicles 17 introduces us to Jehoshaphat, king of Judah, who follows in the ways of his father Asa (during his faithful years) and seeks the Lord wholeheartedly. Jehoshaphat strengthens Judah spiritually and militarily and sends officials to teach God’s Word throughout the land, bringing peace and God’s favor. These chapters draw a sharp line between the path of rebellion and the path of righteousness.

1 Kings 15:25-34

After detailing the reigns of Abijah and Asa in Judah and their efforts—though imperfect—to pursue faithfulness to the Lord, the focus now shifts back to the northern kingdom. In 1 Kings 15:25-34, we see the continued instability and spiritual decline in Israel, beginning with the reign of Nadab, Jeroboam’s son, and leading to the violent rise of Baasha.

Nadab, the son of Jeroboam, stepped into leadership during a spiritually dark time in Israel’s history (v. 25). Instead of breaking the cycle of sin, he continued in his father’s rebellious ways, embracing idolatry and false worship (v. 26). The brief nature of his reign, just two years, speaks not only to political instability but also to how quickly leadership can crumble when it is not rooted in obedience to God.

While Nadab was besieging the Philistine city of Gibbethon, his own officer, Baasha, turned against him and assassinated him to take the throne (v. 27-28). This act of violence, though humanly motivated by ambition, became the very means through which God fulfilled the prophetic word spoken against Jeroboam’s dynasty (1 Kings 14:10-14). It’s sobering to realize that even in the midst of rebellion and treachery, God’s Word never fails. His justice may be slow in coming by our standards, but it is never absent.

Baasha didn’t merely remove Nadab; he exterminated the entire household of Jeroboam (v. 29). Though the deed was ruthless, it fulfilled the prophecy that Jeroboam’s line would be cut off because of the sin he introduced to Israel. The text makes it clear that this wasn’t just political rivalry. It was divine judgment. Jeroboam’s sin had become a national infection, and God was purging it. The mention that Jeroboam provoked the Lord to anger through his disobedience (v. 30) reminds us how seriously God views idolatry, especially when it is institutionalized. 1

Despite being the instrument of judgment, Baasha himself did not walk uprightly. He repeated the same sins he had witnessed destroy Jeroboam’s house (v. 33-34). Instead of being humbled by what he saw, he chose the same path. It’s a powerful warning: seeing the fall of others does not guarantee wisdom. Unless the heart is surrendered, history will repeat itself. God calls His people to walk in covenant faithfulness, not just to avoid punishment, but because He desires our worship, our hearts, and our trust. Leadership is a sacred responsibility, and influence comes with spiritual weight. What is passed down, whether faithfulness or compromise, can shape generations.

When you reflect on the downfall of Jeroboam’s line and Baasha’s repetition of those same sins, consider this: Are you learning from the mistakes of others, or are you quietly following similar patterns? Perhaps you’ve been placed in a position to break a generational or cultural pattern. Will you imitate what is easy, or follow what is right?

1 Kings 16: 1-34

God sends the prophet Jehu to confront Baasha, the king who had come to power by wiping out Jeroboam’s dynasty. Though Baasha had been used as an instrument of judgment, he failed to learn from what he had witnessed. He walked in the same sins as Jeroboam, including idolatry, leading Israel astray, and provoking the Lord’s anger (verses 1-2). This is a striking reminder that God does not overlook sin simply because someone has been used for His purposes. Obedience must be personal and ongoing.

Through Jehu, the Lord declares judgment: just as He wiped out the house of Jeroboam, He will now do the same to Baasha. His dynasty will be cut off, and his descendants will die dishonorably, their bodies left unburied and exposed, a symbol of God’s complete rejection (v. 3-4). 2 The same fate that Baasha had carried out is now coming to him. It is not enough to deal with another’s sin; we must deal with our own.

The account then turns to Elah, Baasha’s son, who reigns only two years before being assassinated by one of his military officials, Zimri (v. 8-10). The scene is tragic and almost abrupt: Elah is drinking himself drunk in the house of a steward when Zimri strikes him down. Weakness of character, both spiritual and personal, often leaves the door wide open for destruction. Elah, like his father, had no spiritual foundation. His death is part of the judgment previously spoken against Baasha’s house (v. 11-13). Other events from Elah’s reign, like those of the other kings, are recorded in the Book of the Annals of the Kings of Israel. 3

Zimri does not stop with the king. He annihilates all of Baasha’s family and friends, fulfilling the word of the Lord through Jehu. The text reiterates that Baasha’s house fell because of the sins he committed and led Israel into, specifically idolatry and provoking God’s anger (v. 13). The repetition of this indictment underscores the seriousness of spiritual leadership and national sin. These are not political squabbles; they are spiritual tragedies.

Zimri’s reign is short-lived, only seven days (v. 15). His violent grab for power leads to chaos. When the people hear he has killed the king, they declare Omri, the army commander, king instead. Omri marches on the capital, and Zimri, seeing his end is near, sets the palace on fire and dies in the flames (v. 16-18). The image is haunting: a man consumed by the consequences of his own rebellion. He had reigned in violence and died in isolation. The writer notes that Zimri’s evil, like his predecessors, involved walking in the ways of Jeroboam and continuing the legacy of sin (v. 19).

What follows is civil unrest. Israel is divided between Omri and another claimant, Tibni, but Omri ultimately prevails (v. 21-22). He becomes king and reigns for twelve years, establishing a new capital at Samaria. From a human perspective, he appears politically successful, but spiritually, he is a disaster. He does more evil than all those before him (v. 25). This is a devastating statement, as each king seems to outdo the last in terms of corruption and spiritual rebellion.

Omri walks in all the sins of Jeroboam, causing Israel to sin and angering the Lord deeply (v. 26-27). His legacy, though politically influential (his dynasty would continue through Ahab), is marked by spiritual darkness. The record of his reign is summarized in the books of the kings of Israel, but in God’s eyes, it is his idolatry that defines him (v. 27-28).

Then comes Ahab, Omri’s son, whose reign is a turning point, and not for the better. He does more evil in the sight of the Lord than all who were before him (v. 30). He marries Jezebel, daughter of a pagan king, and actively promotes Baal worship in Israel (v. 31-32). Not only does he continue Jeroboam’s sins, but he also introduces new levels of idolatry and spiritual corruption. He builds a temple for Baal in Samaria, erects an altar, and makes an Asherah—a pole used in pagan fertility worship (v. 32-33). 4 Ahab’s actions provoke God more than any king before him. He doesn’t just tolerate idolatry, he institutionalizes and celebrates it.

The chapter closes with an ominous sign: during Ahab’s reign, Hiel of Bethel rebuilds Jericho, defying Joshua’s ancient curse (v. 34; see Joshua 6:26). 5 The cost is staggering, as he loses his oldest and youngest sons. This event isn’t random; it’s another signal that under Ahab, Israel is reversing the work of God, undoing His commands, and embracing rebellion at every level.

This chapter illustrates a spiraling descent in Israel’s spiritual life. Sin that is not repented of deepens over generations. What began with Jeroboam’s pragmatic idolatry becomes full-scale Baal worship under Ahab. Leadership without godliness leads to destruction, not only for the leader, but for the nation they guide. God’s warnings are patient and repeated, but when ignored, His judgment is sure.

If you are in a place of influence, no matter how small, consider what you are cultivating in the lives of others. Are you reproducing compromise, or are you reflecting Christ? It’s also a warning to us personally: the sins that we excuse today can take root and grow into something far more destructive tomorrow.

2 Chronicles 17

While Israel in the north plunged deeper into idolatry and political turmoil, culminating in the rise of Ahab and the promotion of Baal worship, Judah’s story takes a different turn. As 2 Chronicles 17 opens, we shift our attention to the southern kingdom, where a new king begins his reign with a commitment to strengthen Judah both spiritually and militarily. Unlike the instability in Israel, we see a renewed effort to follow the Lord and restore covenant faithfulness.

In this chapter, the new king is Jehoshaphat, who becomes king after the death of his father Asa and immediately demonstrates a heart for God (v. 1). Jehoshaphat strengthens Judah militarily, not in a spirit of aggression but as a wise protector of peace. His rule is marked not by ambition but by faithfulness. Because of his devotion, the Lord was with him (v. 3).

Jehoshaphat is commended for not seeking the Baals, the foreign gods that ensnared so many of his northern neighbors. Instead, he walks in the earlier ways of David, seeking the Lord’s commandments rather than adopting the idolatrous practices of surrounding nations (v. 4). This deliberate rejection of spiritual compromise brings divine favor: the Lord establishes his kingdom, and his people give him tribute (v. 5). Jehoshaphat doesn’t rely on human popularity or power, rather, his security comes from walking in the fear of the Lord.

His heart takes delight in God’s ways (v. 6). That word delight is crucial. It’s not mere duty or religious formality. Jehoshaphat enjoys honoring God. His faith is joyful, not reluctant. This inner devotion translates into visible action, as he removes the high places and Asherah poles from the land of Judah. He doesn’t just serve God privately; he reforms the public life of the nation.

One of the most powerful marks of his reign is his commitment to biblical education. In the third year of his reign, he sends out officials, Levites, and priests throughout Judah to teach the Book of the Law to the people (v. 7-9). This is a rare and radical move. Jehoshaphat doesn’t just enforce faith; he equips people with truth. He knows that lasting spiritual health comes from knowing and understanding God’s Word. His leadership reflects the heart of Deuteronomy 6—God’s Word must be known, taught, and lived.

As a result, “the fear of the Lord fell upon all the kingdoms” around Judah (v. 10). Jehoshaphat’s reign is not only blessed internally but respected externally. The surrounding nations are afraid to oppose him, not because of military power, but because God is clearly with him. Some even bring him gifts (v. 11). His influence expands, not through force but through favor.

The chapter closes by describing the structure of his kingdom as well-organized, fortified, and strong (v. 12-19). The military listings are not about pride or threat but about wisdom and preparedness. While Israel is spiraling into idolatry under Ahab, Judah is flourishing under a king who walks in the fear of the Lord. Jehoshaphat’s leadership is an example of what happens when someone governs with righteousness, rooted in God’s Word.

Jehoshaphat’s reign highlights the power of humble, God-centered leadership. He shows us that strength is not found in alliances with the world but in allegiance to God. His passion for teaching God’s law reveals a key truth: revival begins with returning to Scripture. His delight in the Lord is the fuel for his reform, and his fear of the Lord becomes his greatest defense.

In your own life, what would it look like to walk in the “early ways of David” (v. 3)? Are you seeking the Lord wholeheartedly, or are there lingering “high places” of compromise that need to be torn down? Like Jehoshaphat, are you not only avoiding evil but actively building up your spiritual life, while delighting in God’s truth, influencing others, and living with integrity?

Conclusion

The kings of Israel during this era show how far a nation can fall when leadership is driven by ambition, idolatry, and disregard for God. Their legacies are marked by bloodshed and spiritual ruin. Yet in Judah, Jehoshaphat’s commitment to seek and honor the Lord brings blessing and stability. His story reminds us that faithfulness begins with intentional choices—pursuing God’s Word, removing idols, and leading with humility and courage. These chapters challenge us to consider which path we are walking: one of compromise and self-reliance, or one of obedience and dependence on God. May we, like Jehoshaphat, seek the Lord with all our hearts and trust that He will guide, strengthen, and bless those who walk in His ways.

Footnotes:

1. 15:29. Wiping Out the Predecessor’s Family

See the comment on 1 Kings 1:21 for a discussion of political purges at the time of the change of administration. By eliminating all future claimants to the throne, Baasha made it more likely that his family would succeed him. The fulfillment of the curse (1 Kings 14:7-16) against Jeroboam’s house is similar in form to the Ur III “Curse of Agade” about the Akkadian king Naram-Sin, whose desecration of a shrine in Nippur brought the wrath of the gods down on him and his kingdom. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Ki 15:29).

2. 1 Kings 16:4 – Dogs, Birds, and Denial of Burial

The judgment pronounced on Baasha’s household—though notably not on Baasha himself—represents one of the most severe fates imaginable in the ancient world: the denial of burial and the exposure of corpses to scavengers. In ancient cultures, proper burial was deeply significant, as it was believed to have a direct impact on the soul’s experience in the afterlife. In the Epic of Gilgamesh, Enkidu returns from the netherworld and explains that the unburied dead have no rest and subsist on refuse, especially if no surviving relatives care for them. Babylonian curses were linked to the reunion with deceased loved ones, reinforcing the importance of a respectful burial.

Similarly, the Israelites shared this view. Evidence from Israelite tombs—containing food in pottery, jewelry for protection, and personal items—shows they, too, believed burial preparations served the dead in the afterlife. The law in Israel even required that the body of a condemned criminal be taken down and buried before nightfall to avoid such a disgraceful end (Deut. 21:23). Ancient Assyrian texts mirror these concerns: King Ashurbanipal is recorded as punishing his enemies by exposing their bodies in the streets and feeding them to dogs, denying them burial. One Assyrian curse chillingly states, “Let dogs tear his unburied body to pieces.” In some extreme cases, corpses were dismembered and fed to animals specifically to prevent burial, thereby condemning the spirit to eternal unrest. Similar practices of corpse exposure can also be found in Egyptian contexts.

Ultimately, being left unburied and devoured by scavengers symbolized total humiliation and spiritual ruin, underscoring the severity of God’s judgment on Baasha’s lineage. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Ki 16:4).

3. 1 Kings 16:14 – The Annals

The reference to annals reflects a common ancient Near Eastern practice of recording royal histories. Many such records have been discovered, especially from the mid-second millennium Hittite kingdom and from the Assyrian and Babylonian empires between the ninth and sixth centuries BCE. These annals often took the form of royal inscriptions that detailed military campaigns, as well as court chronicles that recorded significant events year by year. Although the biblical text refers to annals of the kings of Israel and Judah, no such records from either kingdom have been recovered archaeologically to date. Nonetheless, the biblical mention suggests that these kingdoms likely maintained similar official records of royal activities and national events. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Ki 16:14).

4. 16:31 – Baal Melqart

Melqart was the principal deity of Tyre as early as the ninth century B.C. He was identified with the Mesopotamian god Nergal, ruler of the underworld, and later with the Greek hero-god Heracles. Often referred to as the "Baal of Tyre," Melqart is likely the god whom Jezebel and Ahab worshipped, distinguishing him from the Canaanite storm god Hadad, who is commonly referred to as “Baal” in the Bible. In a ninth-century Aramean inscription by Bir-Hadad, Melqart is portrayed as a warrior god, although no myths from the Old Testament period about him have survived. Later sources describe Melqart as a dying-and-rising deity associated with seasonal cycles, with fire playing a significant role in his revival.

The biblical text does not use the name “Melqart,” which opens up other interpretive options. One possibility is that “Baal” here refers to Baal Shamem (“lord of the heavens”), a major Phoenician deity known in the first millennium B.C. However, most of the available information about Baal Shamem comes from after 800 B.C., making it difficult to know exactly how he was viewed at the time of Ahab and Jezebel. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Ki 16:31).

5. 16:34 – Rebuilding Jericho

When Hiel of Bethel rebuilt Jericho, it fulfilled the curse pronounced by Joshua centuries earlier (see Joshua 6:26). In the past, many scholars believed that it was a common ancient custom to dedicate a new building or city by performing a foundation sacrifice, which sometimes involved the death of a child from the builder’s own family. This theory was supported by archaeological discoveries of children’s remains buried beneath thresholds or city gates. However, this interpretation has fallen out of favor.

Recent scholarship has proposed a different explanation linking the curse to a disease known as schistosomiasis (also called bilharziasis). This illness is caused by a parasitic blood fluke carried by freshwater snails, which are common in the region around Jericho. The disease affects the urinary and reproductive systems and has been connected to increased child mortality and infertility. In this view, the “loss of sons” experienced by Hiel may reflect a tragic natural consequence of rebuilding in a disease-prone area, rather than an act of ritual sacrifice. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Ki 16:34).