When he had departed from there, he met Jehonadab the son of Rechab coming to meet him. He greeted him, and said to him, “Is your heart right, as my heart is with your heart?” Jehonadab answered, “It is.” “If it is, give me your hand.” He gave him his hand; and he took him up to him into the chariot.
He said, “Come with me, and see my zeal for Yahweh.” So they made him ride in his chariot. When he came to Samaria, he struck all who remained to Ahab in Samaria, until he had destroyed him, according to Yahweh’s word, which he spoke to Elijah.
Geneva Bible translators 1599 · Public Domain On v15 For he feared God, and lamented the wickedness of…
For he feared God, and lamented the wickedness of those times: therefore Jehu was glad to join with him: of Rechab read Jer. 35:2.
Or, praised God for him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–17 2Ki 10:15 And when he was departed thence, he…
2Ki 10:15 And when he was departed thence, he lighted on Jehonadab the son of Rechab [coming] to meet him: and he saluted him, and said to him, Is thine heart right, as my heart [is] with thy heart? And Jehonadab answered, It is. If it be, give [me] thine hand. And he gave [him] his hand; and he took him up to him into the chariot.
Ver. 15. He lighted on Jehonadab the son of Rechab.] A Kenite of Jethro’s stock, {1Ch 2:55} famous for his piety and holy life, and highly esteemed of the people. See Jer 35:6. Josephus saith, that he was of Jehu’s old acquaintance. Whether he were or not, now he desires his approbation, and therefore takes him along.
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Is thine heart right, as my heart is?] Here he prefers himself before Jonadab; whereas sincerity is better conceited of another, suspicious of itself. See Joh 21:15.
And Jehonadab answered, It is.] Heb., It is and it is; i.e., Assuredly it is.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–17 Jehonadab the son of Rechab; a Kenite, 1Ch 2:55,…
Jehonadab the son of Rechab; a Kenite, 1Ch 2:55, and a man of singular prudence and piety; as appears from this history, and from Jer 35:6.
Coming to meet him, to congratulate with him for the destruction of that wicked family, and to encourage and advise him to proceed in fulfilling the will of God revealed to him.
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He saluted him; Jehu saluted Jehonadab.
Is thine heart right, as my heart is with thy heart? dost thou heartily approve of and affect me, and my present proceedings, as my heart doth as sincerely cleave to thee as thine own heart doth?
Give me thine hand, as a sign of friendship and consent. See Gal 2:9. These may be the words, either,
1. Of Jehu; and so here is an ellipsis, If it be, for And Jehu said, If it be. Compare 1Ki 20:34. Or,
2. Of Jehonadab, who having said, It is, adds, If it be, i.e. if thine heart be with mine, as thou sayest it is, give me thine hand. But this the ellipsis is larger than the former. And it seems not so decent and proper for Jehonadab, a stranger and subject, to speak thus to the king, as for the king to say so to him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 Jehu, pushing on his work, is here,
Jehu, pushing on his work, is here,
I. Courting the friendship of a good man, Jehonadab the son of Rechab, Kg2 10:15, Kg2 10:16. This Jehonadab, though mortified to the world and meddling little with the business of it (as appears by his charge to his posterity, which they religiously observed 300 years after, not to drink wine nor dwell in cities, Jer 35:6, etc.), yet, upon this occasion, went to meet Jehu, that he might encourage him in the work to which God had called him. The countenance of good men is a thing which great men, if they be wise, will value, and value themselves by. David prayed, Let those that fear thee turn to me, Psa 119:79. This Jehonadab, though no prophet, priest, or Levite, no prince or ruler, was, we may suppose, very eminent for prudence and piety, and generally respected for that life of self-denial and devotion which he lived: Jehu, though a soldier, knew him and honoured him. He did not indeed think of sending for him, but when he met him (though it is likely he drove now as furiously as ever) he stopped to speak to him; and we are here told what passed between them. 1. Jehu saluted him; he blessed him (so the word is), paid him the respect and showed him the good-will that were due to so great an example of serious godliness. 2. Jehonadab assured him that he was sincerely in his interest and a hearty well-wisher to his cause. Jehu professed that his heart was right with him, that he had a true affection for his person and a veneration for the crown of his Nazariteship, and desired to know whether he had the same affection for him and satisfaction in that crown of royal dignity which God had put upon his head: Is thy heart right? a question we should often put to ourselves. "I make a plausible profession, have gained a reputation among men, but is my heart right? Am I sincere and inward with God?" Jehonadab gave him his word (It is), and gave him his hand as a pledge of his heart, yielded to him (so giving the hand is rendered, Ch2 30:8), concurred and covenanted with him, and owned him in the work both of revenge and of reformation he was now about. 3. Jehu took him up into his chariot and took him along with him to Samaria. He put some honour upon him, by taking him into the chariot with him (Jehonadab was not accustomed to ride in a chariot, much less with a king); but he received more honour from him, and from the countenance he gave to his present work. All sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. This was not the only time in which the piety of some has been made to serve the policy of others, and designing men have strengthened themselves by drawing good men into their interests. Jehonadab is a stranger to the arts of fleshly wisdom, and has his conversation in simplicity and godly sincerity; and therefore, if Jehu be a servant of God and an enemy to Ball, he will be his faithful friend. "Come then" (says Jehu), "come with me, and see my zeal for the Lord; and then thou wilt see reason to espouse my cause." This is commonly taken as not well said by Jehu, and as giving cause to suspect that his heart was not right with God in what he did, and that the zeal he pretended for the Lord was really zeal for himself and his own advancement. For, (1.) He boasted of it, and spoke as if God and man were mightily indebted to him for it. (2.) He desired it might be seen and taken notice of, like the Pharisees, who did all to be seen of men. An upright heart approves itself to God and covets no more than his acceptance. If we aim at the applause of men, and make their praise our highest end, we are upon a false bottom. Whether Jehu looked any further we cannot judge; however Jehonadab went with him, and, it is likely, animated and assisted him in the further execution of his commission (Kg2 10:17), destroying all Ahab's friends in Samaria. A man may hate cruelty and yet love justice, may be far from thirsting after blood and yet may wash his feet in the blood of the wicked, Psa 58:10.
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II. Contriving the destruction of all the worshippers of Baal. The service of Baal was the crying sin of the house of Ahab: that root of this idolatry was plucked up, but multitudes yet remained that were infected with it, and would be in danger of infecting others. The law of God was express, that they were to be put to death; but they were so numerous, and so dispersed throughout all parts of the kingdom, and perhaps so alarmed with Jehu's beginnings, that it would be a hard matter to find them all out and an endless task to prosecute and execute them one by one. Jehu's project therefore is to cut them all off together. 1. By a wile, by a fraud, he brought them together to the temple of Baal. He pretended he would worship Baal more than ever Ahab had done, Kg2 10:18. Perhaps he spoke this ironically, or to try the body of the people whether they would oppose such a resolution as this, and would resent his threatening to increase his predecessor's exactions, and say, "If it be so, we have no part in Jehu, nor inheritance in the son of Nimshi." But it rather seems to have been spoken purposely to deceive the worshippers of Baal, and then it cannot be justified. The truth of God needs not any man's lie. He issued a proclamation, requiring the attendance of all the worshippers of Baal to join with him in a sacrifice to Baal (Kg2 10:19, Kg2 10:20), not only the prophets and priests, but all, throughout the kingdom, who worshipped Baal, who were not nearly so many as they had been in Elijah's time. Jehu's friends, we may suppose, were aware of what he designed, and were not offended at it; but the bigoted besotted Baalites began to think themselves very happy, and that now they should see golden days again. Joram had put away the image of Baal, Kg2 3:2. If Jehu will restore it, they have what they would have, and come up to Samaria with joy from all parts to celebrate the solemnity; and they are pleased to see the house of Baal crowded (Kg2 10:21), to see his priests in their vestments (Kg2 10:22), and themselves perhaps with some badges or other to notify their relation to Baal, for there were vestments for all his worshippers. 2. He took care that none of the servants of the Lord should be among them, Kg2 10:23. This they took as a provision to preserve the worship of Baal from being profaned by strangers; but it was a wonder that they did not, by this, see themselves brought into a snare and discern a design upon them. No marvel if those that suffer themselves to be deceived by Baal (as all idolaters were by their idols), are deceived by Jehu to their destruction. 3. He gave order for the cutting of them all off, and Jehonadab joined with him therein, Kg2 10:23. When a strict search was made lest any of the servants of God should, either for company or curiosity, have got among them - lest any wheat should be mixed with those tares, and when eighty men were set to stand guard at all the avenues to Baal's temple, that none might escape (Kg2 10:24), then the guards were sent in to put them all to the sword and to mingle their blood with their sacrifices, in a way of just revenge, as they themselves had sometimes done, when, in their blind devotion, they cut themselves with knives and lancets till the blood gushed out, Kg1 18:28. This was accordingly done, and the doing of it, though seemingly barbarous, was, considering the nature of their crime, really righteous. The Lord, whose name is jealous, is a jealous God. 4. The idolaters being thus destroyed, the idolatry itself was utterly abolished. The buildings about the house of Baal (which were so many and so stately that they are here called a city), where Baal's priests and their families lived, were destroyed; all the little images, statues, pictures, or shrines, which beautified Baal's temple, with the great image of Baal himself, were brought out and burnt (Kg2 10:26, Kg2 10:27), and the temple of Baal was broken down, and made a dunghill, the common sink, or sewer, of the city, that the remembrance of it might be blotted out or made infamous. Thus was the worship of Baal quite destroyed, at least for the present, out of Israel, though it had once prevailed so far that there were but 7000 of all the thousands of Israel that had not bowed the knee to Baal, and those concealed. Thus will God destroy all the gods of the heathen, and, sooner or later, triumph over them all.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–17 And when he was departed thence,.... From Betheked, or…
And when he was departed thence,.... From Betheked, or the shearing house:
he lighted on Jehonadab the son of Rechab coming to meet him; a Kenite, a descendant of Jethro, the father-in-law of Moses, a wise and good man, as appears by the laws and rules he gave to his posterity, who continued to the times of Jeremiah, and were then observant of them, Jer 35:6 this good man hearing of Jehu's coming to the throne, and of his destruction of the idolatrous family of Ahab, and of his zeal for the worship of God, and against idolatry, came forth from his tent to meet him, and congratulate him upon it:
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and he saluted him; Jonadab saluted Jehu, according to Abarbinel; or "blessed him" (r), wished him all happiness in his kingdom, and success in the reformation of it; though most understand it of Jehu's saluting Jonadab, which seems best to agree with the following:
and said to him, is thy heart right, as my heart is with thy heart? that is, hast thou the same cordial affection and sincere respect for me as I have for thee?
and Jehonadab answered, it is: to which some join the next clause, and read, "and it is"; which is doubling the answer, for the confirmation of it, as Kimchi says; though he also observes, that the latter may be interpreted as the answer of Jehu, by way of interrogation, "is it?":
then give me thine hand; and to the same purpose is our version:
if it be, and he gave him his hand; Jonadab gave Jehu his hand as a token of sincere friendship (s), and cordial respect, and for the confirmation of the covenant between them, as Ben Melech; who also observes, that Jehu might bid him give him his hand to help him up into the chariot, since it follows:
and he took him up to him into the chariot; to ride with him to Samaria; the company of such a man, so famous for wisdom and goodness, he knew would give him much countenance among the people, and sanction to what he did.
(r) "et benedixit ei", V. L. Montanus. (s) "Ipse pater dextram Anchises", &c. Virgil. Aeneid. l. 3. prope finem. Vid. Servium in ib. Vid. Cornel. Nepot. Vit. Themistocl. l. 2. c. 8. & Datam. l. 14. c. 10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v15 Rechab - A Kenite, 1 Chron. ii, 55, and…
Rechab - A Kenite, 1 Chron. ii, 55, and a man of singular prudence and piety. Coming - To congratulate with him, for the destruction of that wicked family; and to encourage him to proceed in fulfilling the will of God. Him - Jehu saluted Jehonadab. Is, &c. - Dost thou heartily approve of me, and my present proceedings.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–16 Verse 15. Jehonadab the son of Rechab] For particulars…
Verse 15. Jehonadab the son of Rechab] For particulars concerning this man, his ancestry, and posterity, see the notes on Jer. 35.
Is thine heart right] With me, in the prosecution of a reform in Israel; as my heart is with thy heart in the true religion of Jehovah, and the destruction of Baal?
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It is.] I wish a reform in the religion of the country; I am his friend who shall endeavour to promote it.
Give me thine hand.] This has been generally considered as exacting a promise from Jehonadab; but does it mean any more than his taking him by the hand, to help him to step into his chariot, in which Jehu was then sitting? Jehonadab was doubtless a very honourable man in Israel; and by carrying him about with him in his chariot, Jehu endeavoured to acquire the public esteem. "Jehu must be acting right, for Jehonadab is with him, and approves his conduct."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 17 2Ki 10:15-16. He lighted on Jehonadab — A Kenite,…
2Ki 10:15-16. He lighted on Jehonadab — A Kenite, (1Ch 2:55,) and a man of singular prudence and piety, as appears from this history, and from Jer 35:6; from him descended the race of the Rechabites. And he saluted him — That is, Jehu saluted Jehonadab. It is likely Jehonadab was in great favour with the people, on account of the strictness of his life and virtue, and that this, in part, induced Jehu to speak so kindly to him, and court his friendship. And said, Is thy heart right, &c. — Dost thou love me as sincerely and fervently as I love thee, and approve of my present proceedings, as I approve of thy institutions? If it be, give me thy hand — As a sign of friendship and fidelity. These seem to be the words of Jehu. And he said, Come, and see my zeal for the Lord — For the vindication of his honour, and the execution of his commands. Do not believe my words, but mine actions, which thine eyes shall behold. So they made him ride in his chariot — The servants opened the door of his chariot, and Jehu took him up into it. And while he thus put some honour upon Jehonadab, he received more honour from him. For all pious and sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. “This is not the only time,” says Henry, “that the piety of some has been made to serve the policy of others; and that designing men have strengthened themselves by drawing good men into their interests.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15, 17 Jehonadab (compare the margin) belonged to the tribe of…
Jehonadab (compare the margin) belonged to the tribe of the Kenites, one of the most ancient in Palestine Gen 15:19. Their origin is unknown, but their habits were certainly those of Arahs. Owing to their connection with Moses (Num 24:21 note), they formed a friendship with the Israelites, accompanied them in their wanderings, and finally receivcd a location in the wilderness of Judah Jdg 1:16. The character of this chief, Jonadab, is best seen in the rule which he established for his descendants Jer 35:6-7 - a rule said to be still observed at the present day. It would seem that he sympathised strongly with Jehu’s proceedings, and desired to give the countenance of his authority, such as it was, to the new reign. According to the Hebrew text, Jehu “saluted” (or blessed) Jehonadab. According to the Septuagint and Josephus, Jehonadab “saluted” (or blessed) the king. Further, the Hebrew text runs - “And Jehonadab answered, It is, it is. Give (me) thy hand. And he gave (him) his hand, and took him up to him into the chariot.” Our translators appear to have preferred the Septuagint; but the Hebrew is more graphic. Jehu was no doubt glad to have the countenance of Jehonadab on his public entrance into Samaria. The ascetic had a reputation for sanctity, which could not fail to make his companionship an advantage to the but half-established monarch.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v15 Jonadab, a holy personage, Jeremias xxxv. 6. The Rechabites…
Jonadab, a holy personage, Jeremias xxxv. 6. The Rechabites were a sort of religious, descended from Jethro and the Cinites. (Calmet) --- They dwelt in the country, and fed sheep, &c., Numbers x. 29. (Tirinus) --- John of Jerus.[Jerusalem?] (c. 25.) says that Jonadab was a disciple of Eliseus, and followed his institute in all things, except continency. (Menochius) --- Blessed him, wishing his peace and prosperity. (Menochius) --- It is not clear whether Jehu or Jonadab pronounced this blessing. (Haydock) --- Heart. Art thou friendly to my cause? --- Thy hand, in sign of concord, and to help him up into his chariot. (Calmet) --- It was of great consequence to obtain the approbation of a man (Haydock) who must have been so revered by the people. (Menochius) --- Jehu acted with the utmost policy. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v15 Jehonadab the son of Rechab--(See Ch1 2:55). A person…
Jehonadab the son of Rechab--(See Ch1 2:55). A person who, from his piety and simple primitive manner of life (Jer. 35:1-19), was highly esteemed, and possessed great influence in the country. Jehu saw in a moment the advantage that his cause would gain from the friendship and countenance of this venerable man in the eyes of the people, and accordingly paid him the distinguished attention of inviting him to a seat in his chariot.
give me thine hand--not simply to aid him in getting up, but for a far more significant and important purpose--the giving, or rather joining hands, being the recognized mode of striking a league or covenant, as well as of testifying fealty to a new sovereign; accordingly, it is said, "he [Jehonadab] gave him [Jehu] his hand."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15–17 15. Jehonadab the son of Rechab coming to meet…
15. Jehonadab the son of Rechab coming to meet him — The name is written Jonadab in Jer_35:6; Jer_35:10; Jer_35:19. The house of Rechab were descendants of the Kenites, (1Ch_2:55,) who journeyed with the Israelites through the wilderness, (Num_10:29,) and had settled in various parts of the land. Jdg_1:16; Jdg_4:11; 1Sa_15:6. This Jehonadab had brought all his father’s house to pledge themselves to abstain from wine, and to pursue the nomadic habits of their ancestors, and always dwell in tents. See Jeremiah 35. He was doubtless, therefore, well known in Israel as a man of great austerity; he had probably mourned over the prevailing idolatry, and now, hearing of what Jehu had done and said, he recognised in him a minister of Jehovah to execute judgment on the wicked house of Ahab, and went forth to meet him, and declare to him that his heart was with him in this ministry of judgment.
Is thine heart right, as my heart is with thy heart — Jehu was anxious to know if, in this bloody work, which he might well fear would not be very popular in Israel, he had the sympathy and approval of the distinguished pietist Jehonadab. To have his sympathy would be no small advantage to his cause. So he asks: Is thy heart really in sympathy with mine in this ministry of Divine judgment?
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If it be — There is nothing in the Hebrew that answers well to if. It should be rendered: Jehonadab answered, It is, yea, it is; give me thy hand. Jehonadab did not leave Jehu to do all the talking. He first offered his hand to the conqueror, and then Jehu gave him his hand and took him into his chariot. So Jehu found him a helper in his work of doom.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–17 15. Jehonadab the son of Rechab] We are told…
15. Jehonadab the son of Rechab] We are told (1Ch_2:55) that the house of Rechab belonged to the Kenites. The marriage of Moses to a Kenite wife (Jdg_1:16) led to the Kenites going up with the children of Judah into the wilderness, and so they came to dwell among the people of Israel. We read of them several times in the history of Israel. Jael, who slew Sisera, was the wife of Heber the Kenite (Jdg_4:17), and Saul shewed kindness to the Kenites when he was sent to destroy Amalek (1Sa_15:6). Of Jehonadab (the name is also written Jonadab) we learn (Jer_35:6-7) that he forbade his descendants to drink wine, or to live in cities, and follow settled occupations. They were always to lead a nomad life; we find too that this ordinance of Jonadab had been observed down to the days of Jeremiah. It is clear therefore that he, who was able to lay it down, and cause it to be kept, must have been a man of much influence, and one whose friendship and countenance might serve Jehu’s cause at the outset of his reign. We see also that Jonadab was thoroughly at one with Jehu in the destruction of Baal-worship. We may therefore count his kinsmen as among the more faithful portion of the people of Israel. With the double form, Jonadab and Jehonadab, compare Johanan and Jehohanan, Joiada and Jehoiada, Joram and Jehoram.
Josephus (Ant. IX. 6. 6) describes Jonadab as ‘a good man and a just, who had been long a friend of Jehu, and who greeted him and began to applaud all that he had done according to God’s will for the destruction of the house of Ahab’.
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Is thine heart right] Here the LXX. adds ‘with my heart’, and later in the verse after Jonadab’s answer ‘It is’ there is inserted in the LXX. ‘And Jehu said’. These insertions make the dialogue more distinct, but there is no need to suppose that anything has fallen out from the Hebrew text in either place.
If it be] The Hebrew is literally ‘and it is’. But this form is often employed as equivalent to ‘if it is’. Cf. Jdg_6:13, where ‘if the Lord be with us’ is literally ‘and the Lord is with us’. See also Driver, Heb. Tenses, 149.
into the chariot] For a great personage to cause another to ride with him in his chariot was a mark of distinction. Cf. 1Ki_20:33. It is noteworthy that Jehu appears to have attached much importance to Jonadab’s support and sympathy. He must therefore have considered that the people of Samaria would be influenced thereby, and if they were likely to be so influenced we may judge that many in Israel regarded a servant of Jehovah with a respect which even the Baal-worship and calf-worship had not been able to destroy.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–17 (15) Jehonadab the son of Rechab.—Comp. Jer_35:6-11; and 1Ch_2:55.…
(15) Jehonadab the son of Rechab.—Comp. Jer_35:6-11; and 1Ch_2:55. Ewald supposes that the Rechabites were one of the new societies formed after the departure of Elijah for the active support of the true religion. Their founder in this sense was Jonadab, who, despairing of being able to practise the legitimate worship in the bosom of the community, retired into the desert with his followers, and, like Israel of old, preferred the rough life of tents to all the allurements of city life. Only unusual circumstances could induce them (like their founder, in the present instance) to re-enter the circle of common life. “The son of Rechab” means the Rechabite.
And he saluted him.—It was important to Jehu to be seen acting in concert with a man revered for sanctity, and powerful as a leader of the orthodox party.
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Is thine heart right, as my heart is with thy heart?—The Hebrew is: Is there with thy heart right (sincerity)? but this does not agree with the rest of the question. Some MSS. omit the particle ’eth (“with”); but the original reading is probably preserved in the Vatican LXX: “Is thy heart right [i.e., sincere, honest] with my heart, as my heart with thy heart?” This secures a parallelism of expression. (Syriac: “Is there in thy heart sincerity, like that of my heart with thy heart?”)
If it be.—Literally, An it be (the old English idiom, i.e., and it be). Jehu makes this reply. The LXX. (Alex.) has: “And Jehu said;” Vulg., saith he; Syriac, “It is, and it is; and he said to him” (perhaps an accidental transposition).
Give me thine hand.—As a pledge of good faith and token of amity. Striking hands sealed a compact. (Comp. Isa_2:6; and Cheyne’s Note.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15–17 Vers. 15-17. Jehonadab the son of Rechab associated by…
Vers. 15-17. Jehonadab the son of Rechab associated by Jehu in his acts.
And when he was departed thence, he lighted on Jehonadab the son of Rechab. Between Beth-Eked and Samaria Jehu fell in with the great Kenite chief, Jehonadab, the founder of the remarkable tribe and sect of the Rechabites. (Jer_35:6-19) Jehonadab is mentioned only here and in the passage of Jeremiah just quoted; but it is evident that he was an important personage. His tribe, the Kenites, was probably of Arab origin, and certainly of Arab habits. It attached itself to the Israelites during their wanderings in the Sinaitic desert, and was given a settlement in "the wilderness of Judah," on the conquest of Palestine. (Jud_1:16) Jehonadab seems to have been of an ascetic turn, and to have laid down for his tribe a rule of life stricter and more severe than any known previously. He required them not merely to dwell in tents, and, unless under the compulsion of war, never to enter cities, but also to abstain wholly from the use of wine, and to have neither house, nor field, nor vineyard. (Jer_35:8-10) Gautama, between three and four centuries later, enjoined a somewhat similar rule upon his disciples. It is indicative of much strength of character in either case, that so strict a rule was accepted, adopted, and acted upon for centuries. On the present occasion, Jehu, it would seem, desired the sanction of Jehonadab to the proceedings upon which he was about to enter, as calculated to legitimate them in the eyes of some who might otherwise have regarded them with disapproval. Jehonadab had, no doubt, the influence which is always wielded by an ascetic in Oriental countries. Coming to meet him. This expression tells us nothing of Jehonadab"s intent. The meeting may have been merely a chance one. And he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? literally, he blessed him; but the word used (barak) has frequently the sense of "to salute" (see 1Sa_13:10 1Sa_25:14; 2Ki_4:29, etc.) Jehu"s inquiry was made to assure himself of Jehonadab"s sympathy, on which no doubt he counted, but whereof he was glad to receive a positive promise. Jehonadab must have been known as a zealous servant of Jehovah, and might therefore be assumed to be hostile to the house of Ahab. And Jehonadab answered, It is. Unhesitatingly, without a moment"s pause, without the shadow of a doubt, the Kenite chief cast in his lot with the revolutionist. Heart and soul he would join him in an anti-Ahab policy. If it he, Give me thine hand.
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The Hebrews did not clench agreements, like the Greeks and Romans, by grasping each other"s hands. Jehu merely means to say, "If this is so, if thou art heart and. soul with me in the matter, put out thy hand, and I will take thee into my chariot." Jehu intended at once to do honor to the Kenite chief, and to strengthen his own position by being seen to be so familiar with him. And hei.e. Jehonadabgave himi.e. Jehuhis hand; and he took him up to him into the chariot. There was always room in a chariot for at least three or four persons the charioteer and the owner of the chariot in front, and one or two guards behind.
Vers. 15-23. John and Jehonadab the man of the world and the recluse ascetic.
Worldly policy often finds it advisable to call to its aid the sanctions of religion, and the support of those who stand high in popular estimation as religionists of more than ordinary strictness and sanctity. It is comparatively seldom in the East that a political revolution is effected without the assistance of a dervish or a mullah of high reputation for strictness of life, who throws over a questionable movement the halo of his reputed holiness. In the present instance we have, on the one hand
I JEHU, THE MAN OF THE WORLD, versed in the ways of courts, experienced in affairs both civil and military, a good general, popular with his brother-officers, prompt in action, decided, not overburdened with scruples, and at the same time subtle, inclined to gain his ends by cunning and artifice rather than by force. Circumstances have brought him to the front, and put the direction of a politico-religious movement into his hands; but the situation is not without its risks and dangers. Jehu, if he does not absolutely require, cannot but welcome, and feel Ms position strengthened by, any spiritual support. From the time that he took action, he had not received, and he did not dare to invite, the cooperation of Elisha. He could not expect that Elisha would approve the proceedings on which he was bent, involving, as they did, a large amount of falsehood and dissimulation. All the more, therefore, must he have rejoiced when help appeared from another quarter help on which it is scarcely possible that he can have reckoned. Over against Jehu stands
II JEHONADAB THE SON OF RECHAB, a chief whose position is abnormal and peculiar. The tribe of the Rechabites, whose sheikh he was, was a branch of the Kenites, Midianitish Arabs apparently, settled at the time of the Exodus in the Sinaitic peninsula. The Kenites, or some of them, had accompanied the Israelites during a large part of their wanderings in the wilderness, and had been of great assistance to them (Num_10:29-32; 1Sa_15:6) in return for which they were allowed to settle in Southern Judaea (Jud_1:16) and other parts of the Holy. (Jud_1:4:11) They retained, however, their nomadic habits, and were a wandering people, like our gypsies, in the midst of the settled inhabitants of Palestine. When the Rechabite tribe fell under the chieftainship of Jehonadab, he appears to have bound them down by stricter rules than they had previously observed, and to have required of them an austerity of life whereof there have been few examples in the history of nations. (Jer_35:6, Jer_35:7) They were to dwell in tents, avoid cities, drink no wine, and cultivate no land. Jehonadab must himself have been a recluse and an ascetic, or he would never have instituted such a "rule." He had probably the same sort of reputation as now attaches to a Mohammedan santon or fakir, and represented to the mind of his tribe, and even to numbers among the Israelites, the strict devout religionist, whose accession to a party or a cause stamped it at once with a high moral and religious character. Jehu needed Jehonadab; but there was not much to attract Jehonadab to Jehu. He would seem to have lent Jehu his countenance simply from a regard for the honor of Jehovah, and a detestation of the Baal-worship. But he would, perhaps, have done Jehovah more honor had he held himself aloof from the crafty schemer who disgraced the cause of true religion by lies and treachery.
Vers. 15-31. The zeal of Jehu, and its lessons.
Jehu is now going up to Samaria with the resolve to destroy the prophets of Baal firmly rooted in his heart. On his way he meets Jehonadab the son of Rechab. This Jehonadab was the founder of the Rechabites. It was he who commanded his children to drink no wine, to build no houses, and plant no vineyards, but to live in tents all their days a command which was so scrupulously obeyed by their descendants that the Lord instructed the Prophet Jeremiah to hold them up as an example of obedience to the Jews in after-years; and with this obedience God was so much pleased that he made the promise that Jonadab the son of Rechab should not want a man to stand before him forever. It was this simple-minded, temperate, serf-denying man whom Jehu met in his career of vengeance and ambition, and whom doubtless he wanted to associate with himself in order to give a measure of respectability to his further proceedings. He invited him into his chariot, and said, "Come with me, and see my zeal for the Lord.
I THERE WAS MUCH THAT WAS GOOD ABOUT JEHU"S ZEAL. From the day that Jehu got his work to do, he lost no time in the doing of it. He was eminently a man of action. That he had good qualities no one can doubt. There are many things that are attractive about Jehu. He was a brave and fearless soldier. Decision, earnestness, promptness, thoroughness, these were the chief features of his character, His decided character impressed itself on every detail of his life. When he was still far off from Jezreel, the watchman upon the city wall was able to distinguish him in the dim distance by the way he drove his horses. "The driving is like the driving of Jehu the son of Nimshi; for he driveth furiously." He did not waste many words. When the messengers of King Jehoram rode out to meet him with the question, "Is it peace?" his answer to one after the other of them, without reining in his homes for a moment, was, "What hast thou to do with peace? turn thee behind me." Neither did he waste words when he came to deal with Jezebel and Jehoram. He knew that in such work as he was engaged there is danger in delay. We may learn much from what was good in Jehu"s character. Zeal itself is a grand thing. It is men of zeal who have revolutionized the world. Moses was a man of zeal. So was Elijah. So was Daniel. So was St. Paul. So was Martin Luther. SO was John Knox. All these men were mocked at as fools and fanatics and enthusiasts in their time. But every one of those men has left his mark for good upon the history of the world. We may say the same of such enthusiasts as William Wilberforce and John Howard, and, to come to more modern times, as Plimsoll, the sailors" friend. It is the world"s enthusiasts that have been its greatest benefactors. Yes; we want more zeal; we want more enthusiasm. It is the fashion amongst many to sneer at enthusiasm, and to mock at zeal. But let those who mock at enthusiasm show what they can do compared with what the enthusiasts have done. Give me the man who has an enthusiasm about something. Give me the man who thinks that life is worth living, and that there is something worth living for. Let it be study, let it be business, let it be one of the learned professions the man who has enthusiasm in his work is the man that is most likely to succeed. If there is any one who should show enthusiasm, it is the Christian. Who should be so full of zeal? Who has so much cause to rejoice with joy unspeakable and full of glory? Who can point to such a leader as the great Captain of our salvation? What example so inspiring as the example of Christ? What name is such a watchword as the precious Name of Jesus the Name above every name? Who can look forward to such a prospect as that which awaits the faithful Christian? "Be thou faithful unto death, and I will give thee the crown of life." Who has such resources at his disposal as the Christian for work and conflict? Zeal! surely the Christian ought to overflow with zeal. Zeal! when he thinks of his Savior and his cross. Zeal! when he thinks that heaven with all its glory awaits him. Zeal! when he thinks of the welcome from the King. Zeal! when he thinks how short his time is here. Zeal! when he thinks of the perishing and needy all around him. Yes; it is well to have within your heart the glow and fire of Christian zeal. What if the careless and the callous, the godless and the worldly, mock? You have a heart, you have a hope, you have a strength, that is above their shallow sneers. And, having Christian zeal, let it not spend itself in mere sentiment, profession, or words. But let it show itself in action prompt and decisive, in earnestness and thoroughness of life. "Whatever ye do, do it heartily, as unto the Lord, and not unto men.
II THERE WAS MUCH THAT WAS WRONG, AND THERE WAS SOMETHING WANTING, IN JEHU"S ZEAL.
1. There was much that was wrong mingled with Jehu"s zeal.
(1) In the first place, there was boastfulness. "Come with me, and see my zeal for the Lord." The man who thus parades his good deeds is lacking in one of the first elements of true goodness and usefulness, and that is humility. Yet there has been a good deal of that kind of zeal for God in all ages. The Pharisees considered themselves very zealous for the Law of God, but they sounded a trumpet before them when they gave their alms, and loved to pray standing at the corner of the streets. We have not the sounding of the trumpet nowadays in the same form, but we have other ways of making known our generous and philanthropic acts. There is nothing wrong in these acts being made known. On the contrary, a public acknowledgment of charitable and religious contributions is necessary to guard against fraudulence and deceit. It is of use also to remind others of their duty and stimulate them, perhaps, to greater liberality. But when we give our alms in order that we may be known to have given them be seen of men we give from a wrong motive we do that which Christ condemned. It is the same with all branches of Christian work. And it seems to be one of the dangers of modem Christian life that there is too much temptation to boast of mere numbers in our Churches, or of so much money accumulated, or of so many converts made. Too many Christian workers act like Jehu when he said, "Come with me, and see my zeal for the Lord." True Christian work is far quieter than this.
(2) There was something worse than boastfulness in Jehu"s zeal. There was cruel treachery and deceit. When he came to Samaria, he gathered all the people together and said, "Ahab served Baal a little; but Jehu shall serve him much." Then, under the pretence of offering a great sacrifice to Baal, he assembled all the worshippers of Baal in the temple of that false deity, and, having thus unfairly and deceitfully entrapped them, caused them to be put to death. It was an act of deceit for which there was no excuse. Matthew Henry truly observes, "God"s service requires not man"s lie." What a contrast to Elijah"s honest, outspoken conduct when he, single-handed, confronted the prophets of Baal, and put their god and his God to the test! No cause will ever prosper, no matter how much zeal may be manifested in it, if it is built up by the treachery and deceit of those who are at the head of it. Let us never so far accommodate ourselves to the false morality of our time as to do evil that good may come. God can, and does, bring good out of evil. But those who do the evil must suffer for it, according to that Divine law of retribution which was so plainly and terribly fulfilled in the case of Ahab and Jezebel.
2. In addition to all this, there was something wanting in all Jehu"s zeal. He had not the love of God in his heart. He had indeed obeyed God"s command and fulfilled his commission in one particular direction , but the ruling motive in his actions would seem to have been personal ambition. It was no hatred of idolatry as such that caused him to destroy the worship of Baal. Perhaps it was because it was a foreign worship. It certainly was not his zeal for the pure worship of God, because we read, "Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan" (ver. 29). And again, "But Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart" (ver. 31). We may learn here that a man may have the outward form of godliness without the power of it. He may appear to be a foremost worker in the cause of religion, and yet have no religion in his own heart. He may even appear to be a great religious reformer, and yet he may be utterly destitute of any personal reformation of character. Jehu was able to pull down, but he built nothing up. Why? Because his own character and life were not founded on the rock. He had not begun at the beginning the fear of God and the Law of God. "He took no heed to walk in the Law of God with all his heart." See to it that your zeal springs from a right motive, and that it works in ways of which God will approve.
III NOTE HERE SOME LESSONS ABOUT GOD"S DEALINGS.
1. God often makes use of even godless men. Perhaps you start at this. Yes; but it is true. He uses them for certain purposes. There are some things which do not require a high kind of character. So God sometimes uses even wicked men to be the executioners of his judgments. The kings and nations whom he used to execute his judgments upon Israel were by no means righteous themselves. Many of them were grossly corrupt. But they were the rod in his hand to chasten and punish his offending people. We might give many illustrations from history. To take one only. King Henry VIII of England was far from being a model man, yet God in his all-wiseprovidence used his quarrel with the pope to be the means of furthering and establishing the Reformation in England. It was in the time of Henry VIII that for the first time the papal supremacy in England was overthrown.
1. God gives such agents of his justice and providence their own reward. We find this in the case of Jehu. For the good he had done, God rewarded him. He had set his heart on the throne, and God gave it to him. The measure of our desires is very often the measure of our blessings. If we set our ambition on earthly rank, or riches, or honor as our chief good, we shall very likely get them. But in getting them We shall perhaps lose something that is far better worth having. "What shall it profit a man, if he shall gain the whole world, and lose his own soul?
2. For Gods work of salvation, he uses consecrated men. Jehu was of use as a destroyer, as an image-breaker, but he was no national or moral reformer in the true sense. He was of no spiritual benefit to others. For such work God uses only those who themselves have received spiritual blessing. There is a limit to the extent and to the ways in which he will use godless men. Even David God"s own servant, who had repented of his sins was not permitted to build a house to his Name, because his hands were stained with blood; he had been a man of war all his days. David was permitted to provide and store up the material, but to Solomon, David"s son, was given the great honor of buildings, a temple to the God of Israel. If we want to be of use in God s service, we must be thoroughly consecrated to God. We must be vessels meet for the Master"s use. "Their hands must be clean, who bear the vessels of the Lord." It is personal character that gives power for God"s service. It is personal character that gives fitness for God"s fellowship here and hereafter. "Except a man be born again, he cannot see the kingdom of God." "Follow peace with all men, and holiness, without which no man shall see the Lord. C.H.I.
Vers. 15-28. Destruction of the worshippers of Baal.
The plans of Jehu were already assuming larger shape. He had now a scheme in view for rooting Baal entirely out of the land.
I THE MEETING WITH JEHONADAB.
1. A helpful ally. While relying mainly on his own promptitude and energy, Jehu had a shrewd eye to whatever would help to strengthen his position before the people. Hasting to Samaria in his chariot, he met a man of much reputation for sanctity Jehonadab the son of Rechab. As a protest against the corruption and luxury of his time, Jehonadab had withdrawn from life in cities, and had laid upon his sons a vow that they would drink no wine, neither build houses, nor plant vineyards, but would dwell in tents all their days. (Jer_35:6, Jer_35:7) To get this man of ascetic virtue on hisside would, Jehu felt, greatly fortify his claims. It would give color and repute to his proceedings. Jehu at once sounded Jehonadab as to his feelings in regard to him, and finding that Jehonadab"s heart was as his heart, he extended his hand to the anchorite, and took him up with him into his chariot. It is noticeable how anxious men who make no pretensions to godliness often are to get the countenance and approval of good men for their deeds. Hypocrisy has been called the homage which vice pays to virtue, and this desire for the approval of a holy man is, in another form, the tribute of worldly policy to the superior power of character.
2. Zeal for the Lord. "Come with me," said Jehu, "and see my zeal for the Lord.
(1) Of Jehu"s "zeal," in itself considered, there could be no question. Zeal was his most prominent characteristic. His zeal is seen in his eager haste to attain his ends, in his scouting of difficulties, in the thoroughness with which each piece of work is accomplished, in the quickness and skill of his devices. Such zeal is in large measure a natural endowment a thing of temperament. Still, it is an essential to success in practical undertakings, spiritual as well as worldly. The man who gets on is the man who does not let the grass grow beneath his feet, who is an enthusiast, in, what he takes in hand. "It is good to be zealously affected always in a good thing". (Gal_4:18)
(2) More doubtful is the quality of Jehu"s zeal "for the Lord." Ostensibly it was God"s will Jehu was carrying out; outwardly it was God"s work he was doing. He may even have persuaded himself into the belief that he was honestly and disinterestedly serving God"s ends. But the result showed that, in serving God, it was really his own ends Jehu was serving. His zeal was impure. It was largely inspired by selfish ambition, by considerations of policy, by the thought of the reward to himself. It was impure also in its admixture of craft and worldly expediency. Had the same service been proposed to Jehu without any apparent material advantages to himself, his zeal would not have been so easily evoked.
(3) Similarly, how much that passes for "zeal for the Lord" in this world is of the same impure nature! How much of it is inspired by sectarian rivalry, by party spirit, by the desire to make "a fair show in the flesh", (Gal_6:12) by self-interest and worldly policy! How largely is it alloyed with human passion and intrigue! Truly we do well to examine ourselves. Zeal is to be tested, not by its passing and spasmodic exhibitions, but by its power of endurance amidst good report and evil report.
3. The end of Ahabs house, When Jehu reached Samaria with Jehonadab, he made an end of all that remained of the family of Ahab the word of the Lord by Elijah being thus completely fulfilled.
II THE FEAST TO BAAL.
1. Jehu"s proclamation. Hitherto Jehu had acted without giving to any one much explanation of his motives and designs. He had denounced to Jehoram Jezebel"s idolatries and witchcrafts; he had whispered to Jehonadab of his "zeal for the Lord;" but to the eye of the crowd his proceedings bore only the complexion of an ordinary political conspiracy. Having established himself upon the throne, the stage was clear for the revelation of his own intentions. And great dismay must have spread through the ranks of all those who looked for a revival of true religion from the downfall of Ahab"s house, when the first public manifesto of the new king proclaimed him an enthusiastic worshipper of Baal. "Ahab," were his words, "served Baal a little; but Jehu shall serve him much." If Ahab"s service of Baal was reckoned little, what was to be expected from one who would serve him so much more? It was certain that, whatever Jehu did, he would do it with abounding zeal. If he took up Baal"s cause, there was no saying to what lengths he would carry it, or what severities he would employ to crush rival worships. Terrible disappointment would seize the hearts of the worshippers of Jehovah; and the servants of Baal, who had thought their cause destroyed, would be correspondingly elated. It is good neither to be unduly uplifted nor too heavily cast down at unexpected turns in public affairs. Those who rely for the success of their cause on the favors of great men are apt to be sorely disappointed.
2. The deluded assembly. It seemed at the first as if Jehu were to be every whir as good as his word. His proclamation not only included a declaration of his fixed intention to worship Baal, but gave effect to that intention by summoning a great assembly of the prophets, priests, and servants of Baal, to be held in the house of Baal at Samaria. A day was set apart, and the assembly was proclaimed throughout all Israel. The king was to offer a great sacrifice, publicly ratifying his avowal of allegiance to the heathen god. From all parts of the land the worshippers of Baal come trooping up, and the spacious courts of the great "house of Baal" were filled to overflowing. As if to give the highest possible eclat to the occasion, Jehu first ordered vestments to be produced from the temple or palace robe-chamber, and given to the worshipers; then he caused search to be made that none but servants of Baal were present. The worshippers of Baal were charmed; yet in truth they were there as sheep gathered together for the slaughter. All this, we are told, "Jehu did in subtilty, to the intent that he might destroy the worshippers of Baal." It is impossible to condone this extant hypocrisy, which even went the length of offering up a sacrifice to the false god. How unlike the open challenge of Elijah, who gave orders, indeed, for the destruction of Baal"s prophets, but only after they had been publicly convicted of imposture! (1Ki 18) We must not do evil, even that good may come. We see, however, how sometimes the wicked are on the very brink of their destruction when their hearts are most lifted up (Est_5:11, Est_5:12; Psa_73:18-20) Things are not always what they seem. It is no uncommon thing to see the haters of truth given up to believe a delusion, that they may be destroyed.
III BAAL ROOTED OUT.
1. The guards posted. While the festal throng is rejoicing within, eighty strong guards are posted without by the wily Jehu, to secure that none shall escape. To the captains and guard are committed the task of actual slaughter.
2. Jehu"s sacrifice. Proceeding to the interior, Jehu takes part in the various solemnities. At length the worship reaches its climax in the offering of the great burnt offering of the king. This, as remarked above, was an act not to be justified. It showed how little Jehu understood the spiritual nature of God, or was sincerely desirous of serving him, when he could bring himself to promote God"s cause by going through this idolatrous farce. Is it, however, worse than many other things that are professedly done in the Name, and ostensibly for the honor, of God?
3. A promiscuous slaughter. When the festivity was thus at its height, Jehu gave the word, and, the soldiers entering, an indiscriminate and merciless slaughter took place. Not one of Baal"s worshippers was allowed to escape. It was a fearful massacre, but seems effectually to have rooted Baal-worship out of the land. The slaughter of the deluded votaries was followed by the breaking down of the house of Baal, with its pillars, images, etc. The retribution in itself was righteous, and shadows forth the terrible, sudden, and overwhelming ruin that shall yet overtake all God"s enemies. But the deed of vengeance is sadly stained with human passion, deceit, and wrong. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15–16 Is thine heart right.
2Ki_10:15
Is thine heart right.
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The right state of the heart
For the sake of order I bring the subject before you under four general heads of discourse. If our hearts be right, they will be right.
I. If the state of our hearts be right, then will they be right with God. A heart truly right with God implies,
1. That we venerate Him.
2. That we entirely submit ourselves to Him.
3. That by the cultivation of a devotional spirit, we maintain a sacred intercourse with Him.
We ask, then, Is thine heart right with God? Does it venerate Him? submit to Him? aspire after Him? You know the state of your own heart: Answer these inquiries as before God.
II. If our hearts be right, they are right with Christ. Till this be the case, the heart cannot ever be right with God.
1. When it accepts His sacrifice as the only ground on which to claim the remission of sins.
2. The heart is not right with Christ unless it loves Him.
3. When the heart is right with Christ, there is an habitual confidence in His intercession. Is thine heart thus right with Christ? Dost thou thus believe in Him? thus love Him? thus habitually confide in Him?
III. If our hearts be right, they are right with the Church of Christ. I mean, by this expression, the whole company of his militant and professing people here on earth; the spiritual Israel of God. Now, when the heart is in a right state,
1. The Church is avowed.
2. Its members are loved.
3. When our heart is right with the Church, we feel that we are identified with it. Here, too, let me ask, Is thine heart right? Dost thou avow thyself a member of Christs church? love its members? identify thyself with its interests? and labour to promote them?
IV. If the heart be light, it will be right with itself. There are strange oppositions and divisions in the heart; and this cannot be a right state of it There is opposition between conviction and choice. Many know the good, who choose it not, who make no effort for its attainment. There is opposition between Will and power. To Will is indeed present with them, but how to perform they find not. There is the struggle between the flesh and the spirit; the counteraction of graces by opposite evils There is the stunted growth. The seed is at least so far choked, that there is no fruit unto perfection. When it is thus with us, the heart is manifestly wrong. When it is right, it exerts an enlightened sway over the whole man: All its powers are in obedient order, all its graces fruitful and abundant. We therefore again ask, Is thine heart right With itself? Is it divided, and therefore faulty? or has God united it, that it may fear His name?
1. Perhaps our heart is wrong.
2. Perhaps it is in part right.
3. Know and use the means by which this may be accomplished.
Exercise faith in the Saviour, live in habitual watchfulness and self-denial, keeping the heart with all diligence, for that out of it are the issues of life. (R. Watson.)
Is thine heart right
Those were the proud words of one, who little knew what was in his own heart. But they contain an inquiry, of no small importance to every fallen child of Adam. Is thine heart right--
I. In its views of religious truth? Has it formed a right judgment concerning thy natural condition, as a sinner against God; and respecting the way of bettering that condition? I am aware that many regard this as the proper business of the understanding, rather than of the heart. Hence they excuse their erroneous views in religion, by pleading want of ability to discover the truth. Hence the poor think it enough to say, I am no scholar! And persons, far Wiser than they in worldly wisdom, have pretended, that a man is not responsible for what he believes, and that it is not his fault if he be mistaken. On the one hand we are informed, that with the heart man believeth unto righteousness.
II. In its dependance? On what is it actually resting, as the ground of its hopes for eternity? Other foundation can no man lay, than that is laid, which is Jesus Christ.
III. In its choice? In what does it delight? what does it esteem to be the chief good?
IV. In its intentions and purposes? Having discovered the truth--rested on Christ--chosen the Lord for your welcome portion--what is now your object in life?
V. In its actual influence on thy conduct? Many, alas, woefully deceive themselves, by forming excellent resolutions--never to be put in practice. In such a ease, let self-flattery pretend what it may, the heart must be wrong. Remember, in conclusion, that if the heart be not right, nothing else is right. Even the better parts of your conduct, for want of this, will still be offensive in the sight of that God, who seeth not as man seeth. If you be conscious that your heart is not right, then remember that God is greater than your heart, and knoweth all things. It may be safe from human scrutiny--but not from his eye. If you would have your heart set right, bring it to God in faith and prayer. He will give you a new one--a clean one--a perfect one. (J. Jowett, M. A.)
A right heart
The first theory of the Gospel is, that the heart of man is all wrong. God said to Noah, The imagination of mans heart is evil from his youth (Gen_8:21). David says, They are all gone aside; they are altogether become filthy. Jeremiah says, The heart is deceitful above all things, and desperately wicked. Christ gives some terrible pictures of the human heart; He likened it to a sepulchre full of corruption.
I. A heart that is right is a trustful heart. The Christian life begins With faith in Christ, and is all through sustained by faith in Christ. Faith in Christ leads the anxious, inquiring heart into rest. A triple foundation: the promises of God, the witness of the Spirit, and the testimony of experience.
II. A heart that is right is a consecrated heart. A heart that is not wholly Christs cannot be right Consecration is the way to purity. It is the full surrender of ourselves to God. The giving up of everything that would hinder the Divine life in the soul. Many Christians are not happy because there is something they keep back from God. There must be a giving up of self. The whole question is, self or Christ. There is a voice coming from Calvarys Cross, which tells us we must not live unto ourselves, but unto Him who loved us, and gave Himself for us.
III. A heart that is right is a pure heart. The Saviours teaching was always toward the heart. Out of the heart are the issues of life. He said little about the intellect; but a great deal about the heart.
IV. A heart that is right is at rest. That which the soul needs is rest; it needs to feel that it is Gods, and that God is its possession. (C. E. Crosthwaite.)
The evil heart
Samuel Marsden, the New Zealand missionary, well known for his piety and humility, when told one day by a friend how he was slandered, exclaimed: Sir, these men do not know the worst. Why, sir, if I were to walk through the streets with my heart laid bare, the very boys would pelt me!
Heart right
When Sir Walter Raleigh had laid his head upon the block, says an eloquent divine, he was asked by the executioner whether it lay aright. Whereupon, with the calmness of a hero and the faith of a Christian, he returned an answer, the power of which we all shall feel when our head is tossing and turning on deaths uneasy pillow,--It matters little, my friend, how the head lies providing the heart be right: (R. Steele.)
Purity of heart
It does not consist in the external exercise of religion; the heart does not always write itself upon the outward actions. These may shine and glister, while that in the meantime may be noisome and impure. In a pool you may see the uppermost water clear, but if you cast your eye to the bottom, you shall see that to be dirt and mud. To rate a mans internals by his externals, and what works in his breast by what appears in his face, is a rule very fallible. For we often see specious practices spread over vile and base principles; as a rotten, unwholesome body may be clothed with the finest silks. There are often many leagues distance between a mans behaviour and his heart. (R. South.)
Acquaintance with our own heart
I remember once holding on by the ground on the top of Vesuvius, and looking full into the crater all swirling with sulphurous flames. Have you ever looked into your hearts like that, and seen the wreathing smoke and the flashing fire that are there? (A. Maclaren, D. D.)
Give me thine hand.--
Christian hand-shaking
Jehu had been making an exterminating assault upon the idolatry of his day, and Jehonadab conies out to offer him congratulation. They meet half-way: and one exclaims to the other, in all the ardour of friendly recognition, Give me thy hand! The mode of salutation is different in different countries. In some lands they kneel before the visitor. In some, fall on their faces; in others they stand upright and give a slight bend to the neck. But when two persons, believing in the same thing, and working for the same object, and trusting in the same God, and hoping for the same heaven, come face to face, look each other in the eye, and cross palms with a tight grip, and shake hands, that is human equality and Christian brotherhood. I fall down before no man in obeisance: I gaze down upon no man in arrogance; but, looking into the face of friend and foe, I am ready to exclaim in the words of Jehu to Jehonadab, Give me thy hand! Come, now, and let us get near to each other in a plain, loving, Christian talk. My brother! my sister! my child!
I. Let us join hands in Christian welcome.
II. Again: let us cross hands in congratulation.
III. Again: let us join hands of Christian sympathy.
IV. Again: let us join hands in a bargain. (T. De Witt Talmage.)
The hand-grip of loyalty
On drove Jehu, determined to get the lines of government into his hands and make sure of his standing ground. On his way to Samaria, the true capital of Israel (for Jezreel was the seat of the summer palace only), he met Jehonadab, the son of Rechab, on the highway. Now Jehonadab was a respectable, conservative sort of a citizen, with a good name for quiet steady purpose, the kind of man who would be of the greatest help to Jehu if only he were thoroughly committed to him and could be counted upon for loyal support. Jehu did not purpose to be in any doubt as to where people stood. He must know whether they were for him or against him. One cannot help but admire that in Jehu. There was no neutral ground in him, and he would not endure it in others. So when he met Jehonadab he stopped his horses and saluted him, and said, Is thine heart right, as my heart is with thy heart? And Jehonadab looked straight back into his eyes and said, It is. Jehu said, If it be, give me thine hand. And as Jehonadab reached out his hand Jehu took it with a warm, strong grip that lifted him right up into his chariot beside him, and they drove on together in the young kings chariot to Samaria. From this story of Jehu there are some pertinent and helpful lessons to be drawn.
1. Gods call is personal. When the young prophet came to Jehu, and standing before the group of captains said he had a message for one of them, and Jehu asked which one, the prophet answered, To thee, O captain. It was a personal message, and when Jehu followed him away he knew nothing except that he was following the prophet of the Lord God to receive a message from God, and thus he was called to His kingdom. So God sends personal messages to every one of us. The call to salvation is personal to you. God has made us as individuals, Each has his own personal mind and heart, his own personal needs, his individual requirements. Each of us has ability and talent that are peculiar to ourselves.
2. There is no peace save in goodness. When King Joram came out to meet Jehu he was very anxious to have peace, but Jehu could still feel the oil of God upon his head and hear the words of the prophet in his ears commanding him to stamp out the wickedness that had devastated the land. So Jehu answered that there could be no peace while Jezebel with her witchcrafts and her wickedness lived.
3. Only by giving our whole selves to God and throwing our full force on the Lords side can we please Him. See Jehu as the wicked king turns to fly. A weak turning back now will mean failure and overthrow. He has been called upon for serious and solemn work, and he must not hesitate. Many of our attacks on evil are of no avail, and the arrows fall harmless against the enemies of God and man, because we pull with a faint heart and a weak hand.
4. We must choose sides for or against Jesus. We cannot be neutral. When Jehu stood under the window of the summer palace in Jezreel, with painted Jezebel leaning out in accusation, he cried aloud, so that all the officers of the palace could hear, Who is on my side? Who? There could be no neutrality after that. They had to choose between Jezebel and Jehu, and it did not take them long to make the choice. They east out that old painted viper who had brought such sorrow on the land. So our King Jesus, who has the right to be your King, is saying.to you, Who is on My side? Who? You must choose between your sins and Jesus
5. It is loyal hearts that Christ wants. Everything else is secondary. Are you loyal to Me? that is the question of Jesus. When Jehu met Jehona-dab he said to himself, Ah, there is Jehonadab. A very nice kind of a man. He could be worth a great deal to me. But it all depends on whether he is loyal or not. If his heart is with me, he is worth more than a regiment of soldiers; but if he is not for me, loyally, he might do me a great deal of damage. So when he is close enough to Jehonadab he stops and calls to him, saying, Jehonadab, is thine heart right, as my heart is with thy heart? And Jehonadab looks back with honest eyes and says, It is. And Jehu answers, If it be, give me thine hand. And out comes the hand of the other man, and Jehu takes it in a great strong grip, and not only by the strength of his grasp, but by the look in his eyes, he makes Jehonadab know what he means. And he steps right up in the chariot, and rides on with the king in honour and peace. What a suggestive illustration is this of what Jesus Christ is saying to every one of you who have not yet given Him assurance of your earnest loyalty. He is knocking at the door of your heart. It is your heart He wants; your loyal and loving service. And He is saying to you, If you will but make up your mind, if you will but open your heart to Me, if you will but give Me your loyal hand-grip, then we shall go on the way together. Jehonadab was safe in the kings chariot. You shall be safe when the Kings loving strong hand lifts you up in the chariot beside Himself and you ride onward in peace and honour towards heaven. (L. A. Banks, D.D)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v15 Called Jonadab, Jer 35:6; Jer 35:8; Jer 35:10; Jer…
Jehonadab
Called Jonadab, Jer 35:6; Jer 35:8; Jer 35:10; Jer 35:14; Jer 35:16; Jer 35:18; Jer 35:19.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 The Baal-Worship Discontinued.
The Baal-Worship Discontinued.
v. 15. And when he was departed thence, after the slaughter of the forty-two relatives of Ahaziah, he lighted on Jehonadab, the son of Rechab, coming to meet him, Jer 35:1-19, whether by accident or on purpose is not indicated. And he saluted him and said to him, Is thine heart right, zealous, upright, fully agreeing in feeling and in purpose, as my heart is with thy heart? And Jehonadab answered, it Isaiah The two were of the same opinion concerning the necessity of eradicating idolatry in the land. If it be, give me thine hand. And he gave him his hand. And he took him up to him into the chariot, thus honoring him highly before all the people.
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v. 16. And he, Jehu, said, Come with me and see my zeal for the Lord. So they made him ride In his chariot, not by force, of course, but by friendly persuasion and invitation.
v. 17. And when he came to Samaria, he slew all that remained unto Ahab in Samaria, all the relatives living in this city, till he had destroyed him, according to the saying of the Lord which He spake to Elijah, 1Ki 21:21.
v. 18. And Jehu gathered all the people together and said unto them, hiding his real purpose under a pretense of zeal for idolatrous worship, Ahab served Baal a little, but Jehu shall serve him much, this statement being intended to disarm all suspicion.
v. 19. Now, therefore, call unto me all the prophets of Baal, all his servants, and all his priests; let none be wanting; for I have a great sacrifice to do to Baal. Whosoever shall be wanting, every one of the prophets and priests of Baal who would be missing, he shall not live. But Jehu did it in subtlety, as a stratagem, to the intent that he might destroy the worshipers of Baal, by lulling them into security and then slaying them.
v. 20. And Jehu said, Proclaim a solemn assembly for Baal. And they proclaimed it, inviting all the people of the country to partake in this great meeting.
v. 21. And Jehu sent through all Israel. And all the worshipers of’ Baal came, believing that they would receive full recognition from Jehu, so that there was not a man left that came not. And they came into the house of Baal, eager to take part in this solemn assembly; and the house of Baal was full from one end to another. Men regarded Jehu’s entire conspiracy as a mere military revolution, and not as a reformation of the Church.
v. 22. And he said unto him that was over the vestry, the man in charge of the vestments of the Baal-worship, Bring forth vestments for all the worshipers of Baal, to render them all the more conspicuous in the great assembly. And he brought them forth vestments.
v. 23. And Jehu went, and Jehonadab, the son of Rechab, into the house of Baal, and said unto the worshipers of Baal, Search and look that there be here with you none of the servants of the Lord but the worshipers of Baal only, for he wanted no servant of Jehovah to be killed by mistake.
v. 24. And when they, the servants of Baal, went in to offer sacrifices and burnt offerings, Jehu appointed fourscore men without and said, If any of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him, they were answerable with their very lives for the destruction of the idolaters.
v. 25. And it came to pass, as soon as he had made an end of offering the burnt offering, when the preparations for the customary sacrifices were completed, that Jehu said to the guard and to the captains, Go in and slay them; let none come forth. The members of the royal guard here attended to the duties enjoined upon them by the king of being executioners. And they smote them with the edge of the sword, with a relentless punishment; and the guard and the captains cast them out, throwing the corpses aside as they pressed forward, and went to the city of the house of Baal, they entered the temple proper, the sanctuary of Baal.
v. 26. And they brought forth the images out of the house of Baal, the idolatrous statues, and burned them.
v. 27. And they brake down the image of Baal, his own picture, which was probably of stone, and brake down the house of Baal, and made it a draught-house unto this day, the turning of the temple into a public place of this kind making it forever unclean and abominable.
v. 28. Thus Jehu destroyed Baal out of Israel, removing the worst idolatry from the midst of the northern kingdom. It was a judgment of God, a type of the last great punishment which will come upon the idolatrous world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v15 Jehonadab son of Recab
Jehonadab son of Recab
This is the name of a man. (See: How to Translate Names)
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Is your heart with me, as my heart is with yours? ... "It is."
Here a person's "heart" refers to their loyality. If a person's loyalty is "with someone," it means that they are loyal to that person. AT: "Will you be loyal to me, as I will be loyal to you? ... 'I will.'" (See: Metonymy and Idiom)
If it is, give me your hand
"If so, put your hand in mine" or "If so, let us shake hands" In many cultures, when two people shake hands, it confirms their agreement. (See: Symbolic Action)
see my zeal
The word "zeal" may be expressed as an adjective. AT: "see how zealous I am" (See: Abstract Nouns)
royal line
"entire royal family"
just as was told them before by the word of Yahweh, which he had spoken to Elijah
This can be stated in active form. AT: "to fulfill the prophecy that Elijah had spoken, which Yahweh gave to him" (See: Active or Passive)
translationWords
heart
chariot
zeal
Yahweh
word of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v15 10:15 Jeremiah portrays Jehonadab as head of a group…
10:15 Jeremiah portrays Jehonadab as head of a group of desert nomads who spent their lives in protest against the decadent religion of society (Jer 35). Recab was a Kenite (1 Chr 2:55). While the nomadic Kenites were concentrated in southern Judah, some lived in Galilee (Judg 4:17; 5:24). Their opposition to the apostasy of the royal house may have led them to welcome Jehu as a rescuer and reformer.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.