D. Nadab, Baasha, Elah, Zimri, Omri, and Ahab Reign Over Israel (15:25-22:40)
The editor now rapidly disposes of five northern kings before slowing down to discuss Ahab and Elijah. Nadab (15:25-26) emulated his father Jeroboam and was soon assassinated by Baasha (15:27-16:7). In turn, Baasha replaced Nadab and immediately destroyed Jeroboam’s entire family (15:29). Though he removed the family, he was unable to remove the influences, for Baasha himself walked in the ways of Jeroboam. After a reign of some twenty-four years, he was succeeded by his son Elah (16:8-14). After just a few years, Elah’s own official, Zimri, murdered him, destroyed Baasha’s entire family, and took the throne. But within days, Zimri, seeing that a rival faction favoring Omri had gathered considerable support, died in a building that he himself set on fire (vv.15-20). Such is our picture of kingship in Israel.
The reign of Omri, however, deserves a bit more discussion (16:21-28), for Omri is the classic example of how the editor swiftly dismisses even politically competent kings who fail in the religious realm. Having attracted greater support than yet another rival, Tibni, Omri became king and established a dynasty that would last some forty-four years. During his twelve-year reign, he moved his capital from Tirzah to the strategically located site of Samaria, where it remained throughout the northern kingdom’s existence. Furthermore, he undertook significant building projects, formed an alliance with Syria, pursued a general course of conciliation with Judah and Phoenicia, and exercised control over the territory of Moab. While the biblical text has little to say concerning these matters, archaeological evidence in general and the Moabite Stone in particular have shed additional light (Miller and Hayes, 250-75). Indeed, Omri’s influence reached such proportions that an Assyrian text dating to the reign of Menahem, over a hundred years after this time, referred to the land of Israel as “Omri-Land” (Pritchard, 284). Yet he is dismissed here in eight verses, unaccused of specific sins, but said to have walked in all the ways of Jeroboam. Omri’s political accomplishments, needless to say, were unimpressive to the Deuteronomistic editor.
Omri was succeeded by his son Ahab (16:29-22:40). Included in this account and set during Ahab’s reign are many of the Elijah stories. This, along with his politically motivated marriage to the Phoenician Jezebel, explains why Ahab remains the most famous of all the northern kings. Throughout this entire section, which actually covers only some twenty to twenty-five years, the southern kingdom virtually disappears from the discussion as concentration is centered on the North. In addition, the monarchy is greatly overshadowed by the prophetic office as we receive a more complete picture of prophetic/political interaction.
From the start, it is clear that the primary issue in these chapters is the religious struggle between Yahwism and Baalism. Although information in the biblical text concerning Baal is scant, texts found at Ugarit in 1929 have added much to our understanding (Craigie; Harrison, “Ugarit,” 460-61). Baal was the Canaanite god who “rode on the clouds.” He controlled the lightening and the thunder, and it was he who regulated the rain. Therefore, in a land like Palestine, which lacks major rivers such as those in Egypt and Mesopotamia, Baal was someone that everybody wanted to know.
Baal’s importance, furthermore, was accentuated by the fact that Canaan maintained what was predominantly an agricultural economy. Simply recall that Solomon exported wheat and olive oil in exchange for timber (1Ki 5:11). What was at stake, then, was often the very issue of security and survival. For an Israelite community called to trust Yahweh, the threat of drought often proved too great a temptation when one could find security by approaching Baal.
Although this religious tension had existed since Israel first entered the land, it had clearly reached the gravest proportions by the opening half of the ninth century b.c. Ahab, according to 16:30, did more evil than any of his predecessors. Indeed, the sins of Jeroboam were trivial to him (16:31). In part due to the Baal-worshiping Jezebel, it appears that Baalism was nothing less than the national religion in the northern kingdom by this time. An official temple had been erected in Samaria (16:32), prophets of Baal were functioning in a recognized capacity (18:19), and those faithful to Yahweh were systematically executed (18:3-4). In this context, both Elijah and Elisha after him have their setting.
The severity of the situation also helps us to understand why such a great number of miracles are associated with the period in question. While isolated miracles could very well occur at any time, there are three noticeable concentrations of miracles in the biblical record. The first of these is found in connection with the exodus from Egypt. In this case, the community of faith is freed from actual political oppression. The third and final concentration of miracles appears in the Gospels and is of course associated with the ministry of Jesus. In this case, the community of faith is freed from the oppression of sin and death. The second such concentration appears right here with Elijah and Elisha. The implication, of course, is that the people of God are once again in a potentially fatal crisis. In this case, the community of faith is in danger of losing its identity by thoroughly assimilating the cultural religion of the day.
Elijah appears rather abruptly in ch. 17, and the text simply records that he came from Gilead on the eastern side of the Jordan. His opening words were a direct challenge to Baal, the rain-giver: “There will be neither dew nor rain in the next few years except at my word” (v.1). Elijah is then divinely cared for by both the ravens (v.6) and a foreigner in her hometown of Zarephath (vv.7-24). Through the subsequent raising of the child, Elijah has the opportunity both to demonstrate his power and publicly to verify his prophetic office (v.24).
Given such a demonstration, the stage is now set for the confrontation between Elijah and the prophets of Baal. With the hesitant assistance of Obadiah, another faithful follower of Yahweh (18:3-4), Elijah approaches Ahab and instructs him (not a mere suggestion!) to gather the prophets of Baal as well as the population in general on Mount Carmel. There a contest of sorts is to take place.
According to Elijah’s plan, first the prophets of Baal and then he as Yahweh’s representative were to place bulls on wood that had been arranged before them. Each side would then call on their respective gods, and whichever deity responded with fire would be declared the winner (18:22-24). As the prophets of Baal carried out their turn, it became apparent that no response was forthcoming. As such, Elijah taunted them, suggesting that perhaps Baal was either visiting the bathroom, traveling, or sleeping (v.27). Their increased efforts notwithstanding, Baal remained silent.
Elijah’s sense of the dramatic is further seen when, given his turn, he has the bull thoroughly drenched with water (18:33-34). Yet, without any further theatrics or arm-twisting, he prays and Yahweh sends fire to consume the bull. At the sight of such a demonstration, the entire community affirms that Yahweh, not Baal, is indeed the true God (v.39). As an apparent coup de grace, Elijah attempts to rid the land completely of Baal worship by slaughtering the defeated prophets (v.40). That he was unsuccessful is made unmistakably clear in later accounts, particularly those dealing with Jehu (2Ki 10:18-29).
Following what was certainly an invigorating experience, ch. 19 presents Elijah in a drastically different situation. While considerable debate has centered on the placement of this story in the overall narrative (DeVries, 234-35; Gray, 374), one can at least imagine such a radical emotional shift. Exhausted from the events on Mount Carmel and drained from the victory, Elijah has nothing left with which to confront Jezebel. Instead he flees southward to the sacred site of Horeb and eventually finds refreshment. In the assurance of God’s presence, which came in the form of a gentle whisper (19:12), Elijah returns and anoints Jehu as king over Israel and Elisha as his own personal successor for the prophetic office (vv.15-21).
With the drama of Mount Carmel in the past, 20:1-22:40 preserves various stories concerning both Ahab and Elijah. Much of Ahab’s reign was spent in conflict with the Syrians. In fact, 20:1-34 mentions three such battles. In the last of these, Ahab was unreasonably merciful and established a treaty with the defeated Ben-Hadad (20:34). In response, an unnamed prophet predicts that disaster will come upon both Ahab and his people (20:42). Ahab’s sullen reaction is instructive, showing once again a prophet dominating a king (20:43).
Ch. 21, contrary to popular opinion, shows Ahab during one of his better moments. With his efforts to purchase Naboth’s vineyard thwarted, he returns to the palace angry. Yet he apparently realizes that, according to Israelite law, it is impossible for Naboth to sell land that belongs in his family (Lev 25). Though he is clearly dissatisfied with the results, Ahab nevertheless appears willing to accept the undesirable. Unfortunately for Naboth, Jezebel does not share even Ahab’s modest regard for earlier Israelite traditions. Rather, she plots his death and delivers the vineyard to Ahab. With this, a prophetic word is once again uttered. According to Elijah, Ahab’s entire family, including Jezebel, will be destroyed (21:20-24). According to the editor, no previous king can compare to the evil Ahab (v.25). Only a thoroughly unexpected last-minute confession delays the predicted judgment until after Ahab’s death (vv.27-28).
The series of stories concerning Ahab comes to a close in ch. 22. In spite of the warnings of the prophet Micaiah, who represented Yahweh in the most hostile of surroundings, Ahab and the Judahite king Jehoshaphat, now allies, went to yet another battle with the Syrians. While at Ramoth-Gilead, Ahab, though thoroughly disguised, suffered a mortal wound and was later buried in the capital city of Samaria. To the detail, events occurred as they had been prophesied (22:38).