7<\/strong>. And also<\/em> [R.V. moreover<\/strong> ] by the hand of the prophet Jehu<\/em> ] ‘Moreover’ connects the two prophetic messages more directly than the ‘also’ of A. V. The LXX. omits the words ‘the prophet.’<\/p>\n even for<\/em> (R.V. both because of<\/strong> ] all the evil<\/em> ] There are two reasons given for the divine message sent to Baasha. They are both prefaced by the same preposition in the original = because<\/em>, and it makes the verse clearer if the same word be used in both clauses in the translation.<\/p>\n and because he killed<\/em> [R.V. smote<\/strong> ] him<\/em> ] The R.V. gives on the margin ‘it’ for ‘him.’ The reference must be to Jeroboam and his house. God had raised up Baasha, and sent him against Jeroboam, but it is clear from this verse that the manner in which punishment had been inflicted by Baasha was not such as God approved of. We may compare with this the language of Isaiah (Isa 47:6<\/span>) where God by the mouth of His prophet declares His wrath against His people, and how He delivered them into the hand of the king of Babylon, but at the same time shews His anger with the conqueror for the way in which he had exercised cruelty; “Thou didst shew them no mercy.”<\/p>\n The R.V. has rendered the verb ‘smote’ because it is so rendered in 1Ki 15:27<\/span>; 1Ki 15:29<\/span>, about the destruction of Jeroboam and of his house.<\/p>\n The natural position of this verse would be after 1Ki 16:4<\/span> and before 1Ki 16:5<\/span>. 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 Gods instrument to punish Jeroboams sins, yet, as he received no command to execute Gods 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 Jehus commission 2Ki 9:5-10<\/span> was not held to justify, altogether, his murder of Jehoram and Jezebel.<\/P> <\/p>\n Verse 7<\/span>. And because he killed him.<\/B><\/I>] This the Vulgate understands of Jehu the prophet<\/I>, put to death by Baasha: Ob hanc<\/I> causam occidit eum, hoe est. Jehu filium Hanani prophetam<\/I>; “On this account he killed him, that is, Jehu the prophet, the son of Hanani.” Some think Baasha<\/I> is intended, others Jeroboam<\/I>, and others Nadab<\/I> the son of Jeroboam. This last is the sentiment of Rab. Sol. Jarchi<\/I>, and of some good critics. The order is here confused; and the seventh<\/I> verse should probably be placed between the 4th and 5th.<\/P> <\/p>\n By the hand of the prophet Jehu came the word of the Lord:<\/B> the meaning is, the message which came from the Lord to Jehu<\/I>, 1Ki 16:1<\/span>, &c., was here delivered by the hand<\/I>, i.e. the ministry, of Jehu<\/I>, unto Baasha. Jehu did what God commanded him in this matter, though it was not without apparent hazard to himself. <\/P> And because he killed him, <\/B>i.e. Nadab; who, though he be not expressed, yet is sufficiently understood: <\/P> 1. By the manifest reference which these words have to the murder committed by Baasha, which was done upon Nadab only, 1Ki 15:28<\/span>. <\/P> 2. By the foregoing words, <\/P> the house of Jeroboam, <\/B>i.e. his posterity, which was Nadab. <\/P> Quest<\/I>. Why doth God punish him for doing Gods work? <\/P> Answ<\/I>. 1. Though God appointed that Jeroboams family should be cut off, yet he did not give Baasha commission to do it, nor had declared how or by whom he would do it. <\/P> 2. Baasha did this not to fulfil Gods will, but his own lusts. See Poole “1Ki 16:2<\/span>“. <\/P> <\/p>\n 7. also by the hand of the prophetJehu<\/B>This is not another prophecy, but merely an addition bythe sacred historian, explanatory of the death of Baasha and theextinction of his family. The doom pronounced against Jeroboam (1Ki14:9<\/span>), did not entitle him to take the execution of the sentenceinto his own hands; but from his following the same calf-worship, hehad evidently plotted the conspiracy and murder of that king infurtherance of his own ambitious designs; and hence, in his ownassassination, he met the just reward of his deeds. The similitude toJeroboam extends to their deaths as well as their livesthe reignof their sons, and the ruin of their families.<\/P><\/p>\n 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<\/strong>,…. 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:<\/p>\n 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<\/strong>: worshipping the golden calves as they did:<\/p>\n and because he killed him<\/strong>; 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.<\/p>\n b Works, vol. 1. p. 79.<\/p>\n (7) And also.<\/strong>This second reference to the prophecy of Jehu seems to be a note of the historianperhaps added chiefly for the sake of the last clause, which shows that Baashas act, though foretold, was not thereby justified.<\/p>\n 7<\/strong>. <\/strong> Also <\/strong> Further reason why the word of the Lord came to Baasha by Jehu. <\/p>\n And because he killed him <\/strong> That is, killed Jeroboam. That assassination (1Ki 15:27<\/span>) was a dark and bloody crime, which, though foreseen and foretold by Jehovah, was still wrought by wicked hands. God’s prescience of his act took not from the daring Baasha the guilt of murder; and therefore, besides the oracles of judgment which Jehu uttered in 1Ki 16:2-4<\/span>. he also <\/em> uttered other words of the Lord against Baasha, because he had killed Jeroboam.<\/p>\n 1Ki 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.<\/p>\n Ver. 7. And because he killed him.<\/strong> ] Him, that is, his lord Nadab, the son of Jeroboam; not Jehu the prophet, as the Latin translator doateth, and with him A. Lapide and others.<\/p>\n the hand: 1Ki 16:1, 1Ki 16:2 <\/p>\n and against his house: Exo 20:5 <\/p>\n in provoking: 1Ki 16:13 <\/p>\n with the work: Psa 115:4, Isa 2:8, Isa 44:9-20 <\/p>\n because he killed him: This the Vulgate understands of Jehu the prophet; some think Baasha is intended; others Nadab the son of Jeroboam; and others Jeroboam, whom Baasha destroyed in his posterity by cruelly murdering them all. 1Ki 14:14, 1Ki 15:27-29, 2Ki 10:30, 2Ki 10:31, Isa 10:6, Isa 10:7, Hos 1:4, Act 2:23, Act 4:27, Act 4:28 <\/p>\n Reciprocal: Gen 4:15 – Therefore 1Ki 15:26 – he did evil 1Ki 16:12 – by Jehu the prophet 1Ki 16:19 – in doing 1Ki 16:26 – he walked 1Ki 20:16 – Benhadad 1Ki 22:53 – provoked 2Ki 9:14 – conspired 2Ch 19:2 – And Jehu 2Ch 20:34 – Jehu the son of Hanani Jer 37:2 – the prophet<\/p>\n 1Ki 16:7. And also by the hand of the Prophet Jehu The order of the narrative seems to be here much confused, to restore which Houbigant places this seventh verse before the fifth and sixth. Came the word of the Lord against Baasha The meaning is, the message which came from the Lord to Jehu, (1Ki 16:1-4,) was here delivered by the hand, that is, the ministry of Jehu unto Baasha. Jehu did what God commanded in this matter, though it was not without apparent hazard to himself. And because he killed him That is, Nadab; who though he be not expressed, is sufficiently understood. But why is he punished for doing Gods work? Because, 1st, Though God appointed that Jeroboams family should be cut off, yet he did not give Baasha commission to do it. 2d, Baasha did this not to fulfil Gods will, but his own lusts. See on 1Ki 16:2.<\/p>\n 16:7 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.<\/p>\n (c) That is, the prophet did his message.<\/p>\n (d) Meaning, Nadab Jeroboam’s son.<\/p>\n 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 … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 16:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9302","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9302","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9302"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9302\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9302"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9302"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9302"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"