The natural position of this verse would be after 1 Kings 16:4 and before 1 Kings 16:5. But it may be regarded as added by the writer, somewhat irregularly, as an afterthought; its special force being to point out that the sentence on Baasha was intended to punish, not only his calf-worship, but emphatically his murder of Jeroboam and his family. Though the destruction of Jeroboam had been foretold, and though Baasha may be rightly regarded as God's instrument to punish Jeroboam's sins, yet, as he received no command to execute God's wrath on the offender, and was instigated solely by ambition and self-interest, his guilt was just as great as if no prophecy had been uttered. Even Jehu's commission 2 Kings 9:5-10 was not held to justify, altogether, his murder of Jehoram and Jezebel.

And because he killed him - This the Vulgate understands of Jehu the prophet, put to death by Baasha: Ob hanc causam occidit eum, hoe est. Jehu filium Hanani prophetam; "On this account he killed him, that is, Jehu the prophet, the son of Hanani." Some think Baasha is intended, others Jeroboam, and others Nadab the son of Jeroboam. This last is the sentiment of Rab. Sol. Jarchi, and of some good critics. The order is here confused; and the seventh verse should probably be placed between the 4th and 5th.

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,.... Which is here repeated, as Abarbinel thinks, because in the former prophecy the threatening was on account not of his own sin, but because he made Israel to sin; but here it is because of his own evil works, as it follows:

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: worshipping the golden calves as they did:

and because he killed him; either Jeroboam; for, according to Dr. Lightfoot (b), he was alive this year; rather Nadab the son of Jeroboam, who it is certain was slain by Baasha; though it may refer, as Abarbinel thinks, to the whole house of Jeroboam; though it was agreeable to the will of God, yet was not done by Baasha with any regard to it, but to gratify his malice and ambition, and therefore punishable for it.

(b) Works, vol. 1. p. 79.

And also {c} 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 {d} him.

(c) That is, the prophet did his message.

(d) Meaning, Nadab Jeroboam's son.

16:7 Came, and c. - The meaning is, the message which came from the Lord to Jehu, ver.1, and c. was here delivered by the hand, the ministry of Jehu, unto Baasha. Jehu did what God commanded him in this matter, tho' it was not without apparent hazard to himself.

7. also by the hand of the prophet Jehu-This is not another prophecy, but merely an addition by the sacred historian, explanatory of the death of Baasha and the extinction of his family. The doom pronounced against Jeroboam (1Ki 14:9), did not entitle him to take the execution of the sentence into his own hands; but from his following the same calf-worship, he had evidently plotted the conspiracy and murder of that king in furtherance of his own ambitious designs; and hence, in his own assassination, he met the just reward of his deeds. The similitude to Jeroboam extends to their deaths as well as their lives-the reign of their sons, and the ruin of their families.

16:1-14 This chapter relates wholly to the kingdom of Israel, and the revolutions of that kingdom. God calls Israel his people still, though wretchedly corrupted. Jehu foretells the same destruction to come upon Baasha's family, which that king had been employed to bring upon the family of Jeroboam. Those who resemble others in their sins, may expect to resemble them in the plagues they suffer, especially those who seem zealous against such sins in others as they allow in themselves. Baasha himself dies in peace, and is buried with honour. Herein plainly appears that there are punishments after death, which are most to be dreaded. Let Elah be a warning to drunkards, who know not but death may surprise them. Death easily comes upon men when they are drunk. Besides the diseases which men bring themselves into by drinking, when in that state, men are easily overcome by an enemy, and liable to bad accidents. Death comes terribly upon men in such a state, finding them in the act of sin, and unfitted for any act of devotion; that day comes upon them unawares. The word of God was fulfilled, and the sins of Baasha and Elah were reckoned for, with which they provoked God. Their idols are called their vanities, for idols cannot profit nor help; miserable are those whose gods are vanities.