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.

KJV (with Strong's)

For his sins {H2403} which he sinned {H2398} in doing {H6213} evil {H7451} in the sight {H5869} of the LORD {H3068}, in walking {H3212} in the way {H1870} of Jeroboam {H3379}, and in his sin {H2403} which he did {H6213}, to make Israel {H3478} to sin {H2398}.

Complete Jewish Bible

This came about because of the sins he committed in doing what was evil from ADONAI's perspective, in living as Yarov'am had lived, and in sinning by making Isra'el sin.

Berean Standard Bible

because of the sins he had committed, doing evil in the sight of the LORD and following the example of Jeroboam and the sin he had committed and had caused Israel to commit.

American Standard Version

for his sins which he sinned in doing that which was evil in the sight of Jehovah, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.

Commentary

### SUMMARY
1 Kings 16:19 serves as a concise yet profound divine indictment against Zimri, whose fleeting seven-day reign as king of Israel was abruptly terminated due to his egregious moral and spiritual transgressions. The verse meticulously attributes his downfall to his personal wickedness, his willing adoption of the idolatrous practices initiated by Jeroboam, and the devastating impact of his leadership in leading the entire nation into sin—all actions deemed utterly evil in the discerning and righteous sight of the LORD. This swift and severe judgment powerfully underscores God's unwavering standard of holiness for those in authority and His active, sovereign involvement in the governance of His covenant people.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a particularly tumultuous and morally degenerate period in the history of the Northern Kingdom of Israel, a period vividly chronicled in [1 Kings 15](/1_kings/15 "1 Kings 15 - Kings of Judah and Israel") and [1 Kings 16](/1_kings/16 "1 Kings 16 - Kings of Israel"). The narrative immediately preceding Zimri's brief ascendancy details his treacherous assassination of King Elah, an act that ironically fulfilled the prophetic judgment pronounced against the house of Baasha by the prophet Jehu in [1 Kings 16:1-4](/1_kings/16-1 "1 Kings 16:1-4 - Jehu's Prophecy Against Baasha"). However, Zimri's coup was short-lived; Omri, the commander of the army, swiftly besieged Tirzah, forcing Zimri to commit suicide by setting the palace ablaze around himself ([1 Kings 16:18](/1_kings/16-18 "1 Kings 16:18 - Zimri's Suicide")). Verse 19 functions as the definitive divine verdict, providing the theological explanation for the brevity and catastrophic nature of Zimri's reign, directly linking his personal sin and national corruption to God's righteous judgment—a recurring and foundational pattern for unfaithful kings throughout the books of Kings.
* **Historical & Cultural Context:** Following the tragic division of the united monarchy after King Solomon's reign, the Northern Kingdom of Israel was plagued by persistent political instability, characterized by a rapid succession of dynasties often established through violence and treachery. Unlike the Southern Kingdom of Judah, which maintained the Davidic dynasty and the centralized worship at the Jerusalem temple, Israel consistently deviated into religious apostasy. The cultural and religious landscape of the Northern Kingdom was profoundly shaped by the syncretistic worship practices introduced by [King Jeroboam I](/1_kings/12-28 "1 Kings 12:28 - Jeroboam's Golden Calves"), who, fearing a return of his people to Jerusalem, established golden calves in Dan and Bethel as alternative objects of worship. This foundational act of idolatry became "the way of Jeroboam," a pervasive spiritual corruption that defined the Northern Kingdom's departure from the exclusive worship of Yahweh. Subsequent kings were consistently evaluated and condemned based on their adherence to or deviation from this idolatrous "way," indicating a deeply ingrained cultural and religious corruption that permeated both leadership and society.
* **Key Themes:** The verse powerfully encapsulates several critical themes prevalent throughout the books of Kings. Firstly, **Divine Judgment** is unequivocally displayed, emphasizing God's active sovereignty over human affairs and His righteous response to sin. Zimri's swift and brutal demise is presented as a direct consequence of his actions, highlighting that no king, regardless of his temporal power, stands outside God's moral governance. Secondly, the recurring phrase "the way of Jeroboam" underscores the profound theme of **Idolatry and Apostasy** as the root cause of Israel's spiritual and political decline. This specific sin, initiated by the very first king of the Northern Kingdom, became the benchmark for subsequent kings' unfaithfulness, progressively leading the nation further away from God's covenant ([1 Kings 12:28-30](/1_kings/12-28 "1 Kings 12:28-30 - Jeroboam's Idolatry and Its Consequences")). Finally, the verse highlights the immense **Responsibility of Leadership** and its corrupting influence. Zimri's sin was not merely a personal transgression but had a devastating national impact, as he "made Israel to sin." This tragic pattern of leaders leading their people astray is a major contributing factor to the eventual downfall and exile of the Northern Kingdom ([2 Kings 17:21-23](/2_kings/17-21 "2 Kings 17:21-23 - Israel's Exile Due to Persistent Sin")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sinned (Hebrew, _châṭâʼ'_):** The Hebrew verb H2398, _châṭâʼ_, primarily means "to miss the mark," "to go astray," or "to incur guilt." In a theological context, it signifies a deviation from God's revealed will, moral standard, or covenant obligations. The repetition of the concept of sin in the verse ("his sins which he sinned... and in his sin... to make Israel to sin") emphasizes Zimri's profound personal culpability and the deliberate, willful nature of his transgressions, highlighting that his actions were not accidental but a conscious departure from righteousness. The related noun H2403, _chaṭṭâʼâh_, refers to the "offense" itself, its "penalty," or even a "sin offering," underscoring the comprehensive nature of sin's impact.
* **evil (Hebrew, _raʻ'_):** The term H7451, _raʻ_, describes something that is morally bad, wicked, or displeasing. When used in the phrase "doing evil in the sight of the LORD," it denotes actions that are inherently contrary to God's holy character, His commands, and His covenant. It is not merely a humanly inconvenient or politically unwise act, but a profound moral depravity and spiritual rebellion that actively incurs divine displeasure and judgment. This term conveys a strong sense of objective wrongness from God's perspective.
* **way (Hebrew, _derek'_):** The Hebrew noun H1870, _derek_, literally means "a road" or "path," but figuratively, it refers to a "course of life" or "mode of action." In the context of "walking in the way of Jeroboam," it signifies a pattern of behavior, a system of beliefs, and a set of practices that were established by Jeroboam I. This "way" was characterized by idolatry and a rejection of Yahweh's exclusive worship, becoming the defining spiritual trajectory of the Northern Kingdom. It implies not just isolated acts, but a sustained and systemic deviation from God's covenant.

#### Verse Breakdown
* **"For his sins which he sinned":** This opening clause immediately establishes the foundational reason for God's judgment: Zimri's personal moral failures and transgressions. The emphatic repetition of the concept of "sin" underscores the gravity and deliberate nature of his actions, emphasizing that his downfall was a direct and unavoidable consequence of his own choices and spiritual rebellion, rather than arbitrary fate.
* **"in doing evil in the sight of the LORD":** This is a standard and crucial evaluative phrase frequently used throughout the books of Kings. It signifies that Zimri's actions were not merely politically or socially undesirable from a human perspective, but were fundamentally offensive to God's holy character, His divine law, and His covenant expectations. It highlights that God's perspective and His absolute standard of righteousness are the ultimate benchmarks against which all human conduct, especially that of leaders, is judged.
* **"in walking in the way of Jeroboam":** This clause precisely identifies the specific and primary nature of Zimri's offense: his adherence to and perpetuation of the idolatrous cult established by Jeroboam I. This "way" involved the worship of golden calves in Dan and Bethel, a direct and egregious violation of the first two commandments of the Decalogue and a profound rejection of the exclusive worship of Yahweh at the Jerusalem temple. It signifies a deep-seated spiritual apostasy that became the defining characteristic of the Northern Kingdom's kings.
* **"and in his sin which he did, to make Israel to sin":** This final clause significantly broadens the scope of Zimri's culpability from mere personal transgression to devastating national corruption. As king, his actions—whether through direct command, tacit approval, personal example, or the continuation of existing idolatrous policies—directly *caused* or *led* the entire nation of Israel into idolatry and disobedience. This emphasizes the immense and solemn responsibility of leadership and the catastrophic impact that unrighteous rulers can have on the spiritual well-being and covenant faithfulness of a people.

#### Literary Devices
The verse employs several significant literary devices to effectively convey its powerful message of divine judgment and accountability. **Repetition** is prominently featured in the repeated use of the concept of "sin" ("his sins which he sinned," "his sin which he did," "to make Israel to sin"). This serves to intensely emphasize Zimri's profound and personal culpability, reinforcing the direct and undeniable link between his actions and God's righteous judgment, creating a sense of inescapable accountability. Furthermore, the verse utilizes **Formulaic Language**, specifically the phrases "doing evil in the sight of the LORD" and "walking in the way of Jeroboam." These are recurring theological assessments throughout the books of Kings, serving as a consistent and well-understood rubric by which the kings of Israel are judged. Their use here immediately signals to the discerning reader that Zimri's reign, despite its brevity, perfectly fits into the tragic and predictable pattern of apostasy and divine retribution that defines the Northern Kingdom's history. Finally, there is a striking element of **Irony** in Zimri's incredibly short reign of merely seven days, starkly contrasted with the weighty and comprehensive reasons given for his downfall. His fleeting time on the throne, yet his full and immediate immersion in "the way of Jeroboam" and his leading of Israel into sin, powerfully highlights the swiftness, certainty, and uncompromising nature of divine judgment, regardless of the duration of one's earthly power or perceived influence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 16:19 stands as a stark and enduring reminder of God's unwavering moral standards and His active, sovereign involvement in judging human leadership. It underscores the profound theological truth that all authority, whether political, social, or spiritual, is ultimately accountable to God, and that deviation from His commands—particularly through idolatry and the leading of others astray—incurs severe and certain consequences. The verse highlights that sin is never merely a private matter but carries far-reaching implications, especially when committed by those in positions of influence and power. It powerfully reinforces the covenant principle that obedience brings blessing and flourishing, while disobedience, particularly apostasy and the promotion of false worship, inevitably leads to judgment, national decline, and ultimate ruin. The persistent "way of Jeroboam" serves as a profound theological indictment against any form of worship, leadership, or societal practice that compromises the exclusive devotion and supreme loyalty due to the one true God.

* [Deuteronomy 28:15-20](/deuteronomy/28-15 "Deuteronomy 28:15-20 - Curses for Disobedience and Its Consequences")
* [Proverbs 29:2](/proverbs/29-2 "Proverbs 29:2 - The Righteous and Wicked Ruler")
* [Jeremiah 17:9-10](/jeremiah/17-9 "Jeremiah 17:9-10 - The Deceitfulness of the Heart and God's Judgment")

### REFLECTION AND APPLICATION
1 Kings 16:19 offers profound and enduring lessons for contemporary life, applicable to every individual regardless of their specific position or sphere of influence. It serves as a powerful and sobering reminder that all human beings are ultimately accountable to God for their actions, their choices, and the ripple effect they have on others. Zimri's remarkably brief reign and swift judgment powerfully highlight that the duration of one's power or influence is ultimately irrelevant; what matters fundamentally is the righteousness and integrity of one's conduct in God's discerning sight. For those entrusted with leadership roles—whether in government, business, within the family unit, or especially within the church—the verse issues a solemn and urgent warning about the immense spiritual responsibility that accompanies their authority. Leading others into sin, whether through direct command, by setting a poor example, by tolerating unrighteousness, or by promoting false ideologies, carries severe spiritual consequences, not only for the leader but for those under their care. Conversely, this passage implicitly calls all leaders to diligently guide those under their stewardship toward righteousness, faithfulness, and wholehearted devotion to God. For all believers, this passage encourages vigilant self-examination against any "way of Jeroboam" in our own lives—any subtle compromise with the values of the world, any form of idolatry that displaces God from His rightful place, or any pattern of behavior that leads ourselves or others away from wholehearted devotion to Christ. It calls us to live with unwavering integrity, recognizing that our entire lives are lived "in the sight of the LORD," and that our choices, both public and private, have profound personal and communal ramifications.

#### Questions for Reflection
* **In what areas of my life might I be "walking in the way of Jeroboam," subtly compromising my exclusive devotion to God for personal comfort, cultural acceptance, or worldly gain?**
* **How do my actions, decisions, and overall example, particularly if I am in a position of influence, potentially lead others toward or away from God's truth and righteousness?**
* **What specific insights does Zimri's swift judgment impart to me about the profound seriousness of sin and God's unchanging, unwavering standard of holiness and justice?**

### FAQ
**What was "the way of Jeroboam" and why was it so significant?**

Answer: "The way of Jeroboam" refers to the idolatrous religious system and spiritual trajectory established by Jeroboam I, the first king of the Northern Kingdom of Israel, after the kingdom's split from Judah ([1 Kings 12:26-33](/1_kings/12-26 "1 Kings 12:26-33 - Jeroboam's Idolatry and Its Consequences")). Fearing that his subjects would return to Jerusalem to worship at the temple and potentially shift their political allegiance back to the Davidic dynasty, Jeroboam strategically set up golden calves in Dan and Bethel, declaring them to be the gods who brought Israel out of Egypt. He also established his own illegitimate priesthood and alternative feast days, creating a rival, apostate worship system. This was a profound act of apostasy, a direct violation of God's commands against idolatry (Exodus 20:3-5) and a rejection of the centralized, legitimate worship at the temple in Jerusalem. It was immensely significant because it became the defining and foundational sin of the Northern Kingdom, a pervasive benchmark against which all subsequent kings were judged. Their adherence to this "way" led to widespread spiritual corruption, persistent divine judgment, and ultimately contributed directly to Israel's downfall and exile ([2 Kings 17:21-23](/2_kings/17-21 "2 Kings 17:21-23 - Israel's Exile Due to Persistent Sin")).

**Why was Zimri's reign so short (seven days)?**

Answer: Zimri's reign was exceptionally short—lasting just seven days—because it was a direct, immediate, and decisive consequence of divine judgment against his profound wickedness and rebellion against the LORD. While he seized power through the assassination of King Elah, an act that ironically fulfilled a prophecy against the house of Baasha ([1 Kings 16:9-10](/1_kings/16-9 "1 Kings 16:9-10 - Zimri Kills Elah and Reigns")), his own actions quickly brought about his swift demise. The extreme brevity of his reign powerfully underscores the swiftness, certainty, and uncompromising nature of God's judgment against those who persist in "doing evil in the sight of the LORD," especially those who perpetuate the idolatry of "the way of Jeroboam" and actively lead the nation into sin. His rapid rise and fall serve as a stark and chilling warning that no human power, however cunningly seized, can withstand God's righteous wrath when His holy standards are continually defied. His dramatic death by self-immolation within the palace ([1 Kings 16:18](/1_kings/16-18 "1 Kings 16:18 - Zimri's Suicide")) further highlights the utter futility of his rebellion and the completeness of his destruction.

### CHRIST-CENTERED FULFILLMENT
The tragic and repetitive narrative of Zimri and the pervasive "way of Jeroboam" throughout the Old Testament powerfully illuminates humanity's desperate need for a perfect King and the establishment of a new covenant. Earthly kings like Zimri consistently failed, leading their people into egregious sin and incurring inevitable divine judgment. This relentless pattern of human failure and spiritual apostasy highlights humanity's profound and desperate need for a righteous leader who would not "make Israel to sin," but rather lead them in perfect and unwavering obedience to God. Jesus Christ stands as the glorious fulfillment of this profound need, the true and eternal King, not of a fractured earthly kingdom, but of God's everlasting spiritual Kingdom. Unlike the kings of Israel who stubbornly walked in "the way of Jeroboam," Jesus lived a life of absolute and perfect obedience, never doing "evil in the sight of the LORD" but always doing the will of His Father ([John 8:29](/john/8-29 "John 8:29 - Jesus Always Pleases the Father")). He did not lead His people into sin; instead, He became the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing the full weight of judgment for the "sins which we sinned" and decisively breaking the power of "the way of Jeroboam" (idolatry, rebellion, and spiritual death) through His atoning sacrifice on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Through His perfect life, His sacrificial death, and His glorious resurrection, Christ inaugurated a new and living covenant where His followers are empowered by the Holy Spirit to walk in *His* way—the way of righteousness, truth, and life—rather than the way of sin and death ([Romans 8:3-4](/romans/8-3 "Romans 8:3-4 - The Law Fulfilled in Christ")). He is the King who truly saves His people from their sins, perfectly fulfilling all the righteous requirements of God and establishing an everlasting kingdom of peace, justice, and eternal life ([Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - The Prophecy of the Messiah's Reign")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Kings 15:26

And he did evil in the sight of the LORD, and walked in the way of his father, and in his sin wherewith he made Israel to sin.

1 Kings 15:34

And he did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin.

1 Kings 12:28

Whereupon the king took counsel, and made two calves [of] gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.

1 Kings 14:16

And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.

1 Kings 16:7

And also by the hand of the prophet Jehu the son of Hanani came the word of the LORD against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him.

Psalms 58:9

Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in [his] wrath.

Psalms 58:11

So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.