I Kings 16:5-7 · Bible study
1 Kings 16:5-7 Commentary: Why Record Baasha's Might?
Hebrew · 9 what the commentators say
Meaning in one sentence
Why does the Bible note the 'might' of a king under judgment? 1 Kings 16:5-7 shows that human power does not cancel divine accountability.
Research Summary
- Meaning: The passage records Baasha's reign and death, then clarifies that God's judgment fell on him for idolatry and for his violent overthrow of Jeroboam's house, human might cannot nullify divine justice.
- Key words: 'might' (גבורה, strength), 'work of his hands' (מעשה ידיו, idolatry), 'struck down' (הכה, violent destruction).
- Main debate: Who is struck in verse 7? Options include Jeroboam, Nadab, or Jehu the prophet; also whether verse 7 is misplaced or supplementary.
- Theological theme: God's sovereignty over rulers, human accountability for motives, the paradox of God using sinful agents without excusing their sin.
- Best use: A cautionary narrative for those in power, reminding them that success does not exempt from judgment and that God sees both actions and heart motives.
Translation Comparison
BSB Berean Standard Bible 2020
5As for the rest of the acts of Baasha, along with his accomplishments and might, are they not written in the Book of the Chronicles of the Kings of Israel?
6And Baasha rested with his fathers and was buried in Tirzah, and his son Elah reigned in his place.
7Moreover, the word of the LORD came through the prophet Jehu son of Hanani against Baasha and his house, because of all the evil he had done in the sight of the LORD, provoking Him to anger with the work of his hands and becoming like the house of Jeroboam, and also because Baasha had struck down the house of Jeroboam.
WEB World English Bible 2000
5Now the rest of the acts of Baasha, and what he did, and his might, aren’t they written in the book of the chronicles of the kings of Israel?
6Baasha slept with his fathers, and was buried in Tirzah; and Elah his son reigned in his place.
7Moreover Yahweh’s word came by the prophet Jehu the son of Hanani against Baasha and against his house, both because of all the evil that he did in Yahweh’s sight, to provoke him to anger with the work of his hands, in being like the house of Jeroboam, and because he struck him.
KJV King James Version 1769
5Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel?
6So Baasha slept with his fathers, and was buried in Tirzah: and Elah his son reigned in his stead.
7And 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.
ASV American Standard Version 1901
5Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel?
6And Baasha slept with his fathers, and was buried in Tirzah; and Elah his son reigned in his stead.
7And moreover by the prophet Jehu the son of Hanani came the word of Jehovah against Baasha, and against his house, both because of all the evil that he did in the sight of Jehovah, to provoke him to anger with the work of his hands, in being like the house of Jeroboam, and because he smote him.
YLT Young's Literal Translation 1898
5And the rest of the matters of Baasha, and that which he did, and his might, are they not written on the book of the Chronicles of the kings of Israel?
6And Baasha lieth with his fathers, and is buried in Tirzah, and Elah his son reigneth in his stead.
7And also by the hand of Jehu son of Hanani the prophet a word of Jehovah hath been concerning Baasha, and concerning his house, and concerning all the evil that he did in the eyes of Jehovah to provoke Him to anger with the work of his hands, to be like the house of Jeroboam, and concerning that for which he smote him.
Darby Darby Bible 1890
5And the rest of the acts of Baasha, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel?
6And Baasha slept with his fathers, and was buried in Tirzah; and Elah his son reigned in his stead.
7And also through the prophet Jehu the son of Hanani the word of Jehovah came against Baasha, and against his house, even for all the evil that he did in the sight of Jehovah, provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he had smitten him.
Douay-Rheims Douay-Rheims Bible 1899
5But the rest of the acts of Baasa, and all that he did, and his battles, are they not written in the book of the words of the days of the kings of Israel?
6So Baasa slept with his fathers, and was buried in Thersa: and Ela, his son, reigned in his stead.
7And when the word of the Lord came in the hand of Jehu, the son of Hanani, the prophet, against Baasa, and against his house, and against all the evil that he had done before the Lord, to provoke him to anger by the works of his hands, to become as the house of Jeroboam: for this cause he slew him; that is to say, Jehu, the son of Hanani, the prophet.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Kings 16:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Scholars agree that verse 7 is a supplementary explanation by the historian, not a separate prophecy. Barnes and Keil & Delitzsch both note that the conjunction 'and also' (וגם) does not introduce a new oracle but clarifies the grounds of the judgment already announced in verses 1-4. The Cambridge Bible adds that two reasons are given: Baasha's evil deeds in provoking God through idolatry ('the work of his hands,' a phrase in verse 7) and his having struck down the house of Jeroboam. Though God had foretold Jeroboam's downfall (1 Kings 14:10), Baasha acted from personal ambition, not divine commission. Jamieson-Fausset-Brown echo this: the doom pronounced against Jeroboam did not entitle Baasha to execute it selfishly. The mention of Baasha's 'might' in verse 5 does not soften the judgment; it simply records his historical power, which ultimately could not save his dynasty. Commentators across traditions, Protestant (Barnes, Keil), Reformed (Matthew Henry), Baptist (Gill), Anglican (Cambridge), concur that this passage underscores God's sovereignty in using flawed instruments while holding them fully accountable for their motives.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Baasha as instrument vs. culprit: He executed God's judgment on Jeroboam's house (1 Kings 14:10) yet is condemned for it; this raises questions about sovereignty and motive (Barnes, Keil, Cambridge).
- Supplementary vs. displaced verse: Verse 7 repeats content from verses 1-4, leading some to propose it is a misplaced gloss (Clarke) while others see intentional editorial emphasis (Keil).
- Who was struck: The ambiguous pronoun 'him' in 'because he struck him' is interpreted as Jeroboam, Nadab, or Jehu, changing the charge from political violence to murder of a prophet.
What is clear: Baasha committed evil in God's sight, provoked Him through idolatry, and his house was judged—human might did not avert the sentence.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Supplementary nature of verse 7 | Most commentators view verse 7 as an explanatory addition by the historian, not a separate prophecy. | Some (Adam Clarke) suggest verse 7 may be misplaced and originally followed verse 4. |
| Identity of 'him' in 'because he struck him' | The pronoun refers to the house of Jeroboam, either Jeroboam himself or his son Nadab (Barnes, Cambridge, Keil). | A minority (Clarke, Vulgate) understand Baasha killed Jehu the prophet; others (Gill, Jarchi) specify Nadab. |
| Significance of Baasha's 'might' | The term acknowledges real historical power and military success (Barnes, Gill). | Some emphasize the tragedy of wasted potential under judgment; others see it as formulaic convention (Cambridge). |
| Baasha's burial in Tirzah | Baasha died naturally and received an honorable burial, unlike some later kings (Gill, Cambridge). | Some interpret this as God's patience in postponing immediate judgment; others see it as standard royal practice without theological weight. |
Historical & Cultural Context
The historical setting of 1 Kings 16:5-7 is the turbulent early decades of the northern kingdom of Israel. After Jeroboam I established calf-worship at Bethel and Dan (1 Kings 12:26-33), his son Nadab was assassinated by Baasha, a military officer from Issachar (1 Kings 15:27-28). Baasha chose Tirzah as his capital, a city already associated with Jeroboam's family (1 Kings 14:17) and strategically located in the hill country. The formulaic notice in verse 5, 'the rest of the acts of Baasha, and what he did, and his might', echoes the standard closing summary for northern kings (cf. 1 Kings 14:19; 15:31). This formula signals that the biblical historian is not providing a full chronicle but selecting events that carry theological weight. The 'might' (גבורה) likely refers to Baasha's military campaigns, especially his fortification of Ramah against Judah (2 Chronicles 16:1) and the conflict with Asa that forced him to withdraw (1 Kings 15:17-22). Yet the historian's attention quickly turns from Baasha's power to his permanent deposition. The prophet Jehu, son of Hanani, delivers the word of the LORD against Baasha. Hanani had earlier confronted King Asa of Judah (2 Chronicles 16:7-10), showing that this prophetic family spoke to both kingdoms. Jehu's message emphasizes two grounds for judgment: Baasha persisted in Jeroboam's idolatrous system, 'the work of his hands' (v. 7), and he exterminated Jeroboam's house for selfish reasons. The Babylonians later receive a similar indictment through Isaiah (Isaiah 47:6): being used as God's tool does not excuse cruelty or pride. The chronicler's mention of Baasha's 'might' thus stands in deliberate tension with the announcement of judgment: human power is real, but it is no refuge from divine justice.
Textual Notes
The consulted sources note two minor textual variations. The Cambridge Bible mentions that the Septuagint (LXX) omits the word 'the prophet' after Jehu in verse 7. Additionally, the Masoretic text reads 'he struck him' (אֹתוֹ), but the margin of the WEB notes an alternate reading 'it' for 'him,' probably referring to the house of Jeroboam. No other significant variants affect the interpretation of this passage.
Reception History
This passage has been read across church history as a sobering example of divine judgment on human ambition. Early interpreters such as Augustine used Baasha to illustrate that God may employ wicked agents to execute His will while still holding them accountable for their motives. Medieval moral commentaries allegorized the 'work of his hands' as reliance on worldly achievement, a theme that resonated with monastic calls to humility. During the Reformation, Protestant expositors (e.g., Calvin's successors through Geneva notes) highlighted the tension between God's sovereignty and human responsibility, often comparing Baasha unfavorably to Jehu (2 Kings 9). In modern preaching, the text frequently serves as a caution against measuring success by outward power or by the approval of one's era. The passage remains a staple in sermons on the theme that God's justice is not impressed by human might.
Preaching This Verse
Three-point outline
- The Record of Might (v.5). The biblical author deliberately includes Baasha's 'might' even while framing his reign under judgment. This shows that God acknowledges human achievement but does not measure success by it. Pastors can help congregations see that worldly power, accomplishments, and reputation are real but ultimately transient when set against God's moral standards.
- The Reality of Death (v.6). Baasha 'slept with his fathers' and was buried in Tirzah. Unlike Jeroboam's successor Nadab who was assassinated, Baasha died naturally. Yet even a peaceful death does not signal divine approval. The contrast invites reflection: how we die matters less than how we live before God.
- The Reason for Judgment (v.7). Two specific charges are listed: idolatry (provoking God with the work of his hands) and violence (striking down Jeroboam's house). God judges both the deeds and the motives behind them. This point opens the door to discuss how we can do the 'right' thing for the wrong reasons, and how God sees the heart.
Five-point outline
- Human power is documented but not praised (v.5).
- Human life ends in death, regardless of status (v.6).
- God's word interprets history through prophetic revelation (v.7a).
- God judges idolatry in all its forms (v.7b).
- God judges those who use violence for selfish ends, even if they carry out His purposes (v.7c).
Illustration hooks
- A successful entrepreneur who builds a company on cutthroat practices, admired for wealth but leaving a trail of damaged relationships. The 'might' is real, but the moral cost is heavy.
- An athlete celebrated for record-breaking achievements whose private life is marked by pride and exploitation. The applause of the crowd does not replace the approval of God.
- A political leader credited with economic growth while silencing opponents. The power is visible, but the hidden injustices remain under divine scrutiny.
Questions your congregation is asking
- Why does God let corrupt leaders succeed for so long?
- Does God still use flawed people today, and how can I know if I am being used for His purposes or my own?
- How can I pursue success in my work without falling into the same trap of mistaking achievement for God's favor?
Leading a Discussion
This passage shows a tension we often feel: someone can be powerful and successful, yet morally bankrupt in God's sight. Baasha's reign was marked by might, but his legacy is defined by judgment. As you discuss, pay attention to how the biblical writer refuses to let Baasha's achievements distract from the deeper question of his faithfulness.
Discussion questions
- What does verse 5 tell us about how Baasha was viewed by his contemporaries? Why might the historian include this information?
- How does Baasha's natural death (v.6) compare with the violent endings of other kings in 1 Kings? What does that contrast suggest about God's judgment?
- Verse 7 says God's word came 'against Baasha and against his house.' Why is the household included in the judgment? What does this show about corporate responsibility in ancient Israel?
- The phrase 'work of his hands' in verse 7 refers to Jeroboam's calf-worship. Why does the historian call it 'the work of his hands'? How does that phrase critique the worship of what humans make?
- Scholars debate whether 'because he struck him' refers to Jeroboam, Nadab, or even Jehu the prophet. How does each possibility change the meaning of the judgment? What does this ambiguity teach us about reading difficult texts?
- Baasha was used by God to punish Jeroboam's house, yet he was judged for that same act. How does this challenge our understanding of God's sovereignty and human responsibility?
- Where in your own life do you rely on 'might', ability, reputation, success, rather than on humble obedience? How can this passage shape your definition of a life that pleases God?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Kings 14:19 | The rest of the acts of Jeroboam, how he fought and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel. |
| I Kings 15:31 | Now the rest of the acts of Nadab, and all that he did, aren’t they written in the book of the chronicles of the kings of Israel? |
| II Chronicles 16:1 | In the thirty-sixth year of Asa’s reign, Baasha king of Israel went up against Judah, and built Ramah, that he might not allow anyone to go out or come in to Asa king of Judah. |
| II Chronicles 16:6 | Then Asa the king took all Judah, and they carried away the stones and timber of Ramah, with which Baasha had built; and he built Geba and Mizpah with them. |
| I Kings 14:17 | Jeroboam’s wife arose and departed, and came to Tirzah. As she came to the threshold of the house, the child died. |
| I Kings 14:20 | The days which Jeroboam reigned were twenty two years; then he slept with his fathers, and Nadab his son reigned in his place. |
| I Kings 15:21 | When Baasha heard of it, he stopped building Ramah, and lived in Tirzah. |
| I Kings 15:25 | Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah; and he reigned over Israel two years. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the verse's meaning is uncertain because the narrative order appears confused. He notes multiple interpretations of who killed whom, but suggests the verse may originally have belonged between two other verses, which would clarify its intended sense.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Baasha acted as God's instrument against Jeroboam, but without any divine command and purely from ambition. His guilt remains full, even though the destruction he carried out was prophesied. A direct commission like Jehu's later did not fully justify similar acts.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary draws a careful distinction: God used Baasha to judge Jeroboam, but that did not mean God approved of how Baasha carried out the punishment. Baasha’s own evil and his harsh treatment of Jeroboam’s house both brought God’s judgment back on him.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the prophecy against Baasha is given a second time because the first was for leading Israel into sin, while this one targets his own evil works. He also notes that Baasha’s slaughter of Jeroboam’s house, though fulfilling God’s will, was done from personal malice and ambition, making it punishable.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that the prophecy through Jehu is not a new oracle but the historian's explanatory note. Baasha had no divine commission to destroy Jeroboam's house; by following the same idolatry and pursuing his own ambition, he brought the same judgment on himself. The similarity between Jeroboam and Baasha extends to their deaths, their sons' reigns, and the ruin of their families.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that this verse does not excuse Baasha by suggesting God ordered him to kill Jeroboam's family. Instead, it prevents that misinterpretation: Baasha continued the same sinful worship, so he acted for his own selfish ends, not under divine direction.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry focuses on the severe ingratitude in Baasha's fall. God raised him from lowliness to rule, yet he copied Jeroboam's sins instead of showing thankfulness. The judgment fits the crime: the same overthrow that ended Jeroboam's line now wipes out Baasha's house, with no one left to succeed him.