الملوك الأول ١٦:٣١

Kg1 16:7 adds a supplementary remark concerning the words of Jehu (Kg1 16:2.), not to preclude an excuse that might be made, in which case וגם would have to be taken in the sense of nevertheless, or notwithstanding (Ewald, 354, a.), but to guard against a misinterpretation by adding a new feature, or rather to preclude an erroneous inference that might be drawn from the words, "I (Jehovah) have made thee prince" (Kg1 16:2), as through Baasha had exterminated Nadab and his house by divine command (Thenius). וגם simply means "and also," and is not to be connected specially with יהוּא בּיד, but to be taken as belonging to the whole sentence: "also the word of Jehovah had come to Baasha through Jehu, ... not only because of the evil, etc., but also (ועל...ועל) because he had slain him (Jeroboam)." With regard to this last reason, we must call to mind the remark made at Kg1 11:39, viz., that the prediction of the prophet to Baasha gave him no right to put himself forward arbitrarily as the fulfiller of the prophecy. The very fact that Baasha continued Jeroboam's sin and caused the illegal worship to be perpetuated, showed clearly enough that in exterminating the family of Jeroboam he did not act under divine direction, but simply pursued his own selfish ends.

This chapter relates wholly to the kingdom of Israel, and the revolutions of that kingdom - many in a little time. The utter ruin of Jeroboam's family, after it had been twenty-four years a royal family, we read of in the foregoing chapter. In this chapter we have, I. The ruin of Baasha's family, after it had been but twenty-six years a royal family, foretold by a prophet (Kg1 16:1-7), and executed by Zimri, one of his captains (Kg1 16:8-14). II. The seven days' reign of Zimri, and his sudden fall (Kg1 16:15-20). III. The struggle between Omri and Tibni, and Omri's prevalency, and his reign (Kg1 16:21-28). IV. The beginning of the reign of Ahab, of whom we shall afterwards read much (Kg1 16:29-33). V. The rebuilding of Jericho (Kg1 16:34). All this while, in Judah, things went well.

16:31-33 The spiritual evaluation of Ahab is the worst yet among the kings of Israel. Later, Ahab’s evil behavior was attributed to his being “under the influence of his wife Jezebel” (21:25). Ahab and Jezebel propagated Canaanite worship rites, leading Israel further from the Lord. Added to Jeroboam’s false worship system, these sins eventually spelled disaster for Israel.