Elisha the prophet called one of the sons of the prophets, and said to him, “Put your belt on your waist, take this vial of oil in your hand, and go to Ramoth Gilead.
Parallel Translations
-
Elisha the prophet called one of the sons of the prophets, and said to him, “Put your belt on your waist, take this vial of oil in your hand, and go to Ramoth Gilead.
-
And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead:
-
And Elisha the prophet called one of the sons of the prophets, and said unto him: 'Gird up thy loins, and take this vial of oil in thy hand, and go to Ramoth-gilead.
Cross-references (17)
Passages linked to 2 Kings 9:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 10:1 Then Samuel took the vial of oil, and poured it on his head, and kissed him, and said, “Hasn’t Yahweh anointed you to be prince over his inheritance?
- 2 Kings 4:29 Then he said to Gehazi, “Tuck your cloak into your belt, take my staff in your hand, and go your way. If you meet any man, don’t greet him; and if anyone greets you, don’t answer him again. Then lay my staff on the child’s face.”
- 1 Samuel 16:1 Yahweh said to Samuel, “How long will you mourn for Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite; for I have provided a king for myself among his sons.”
- 1 Kings 1:39 Zadok the priest took the horn of oil from the Tent, and anointed Solomon. They blew the trumpet; and all the people said, “Long live king Solomon!”
- 2 Kings 8:28-29 He went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead, and the Syrians wounded Joram. King Joram returned to be healed in Jezreel from the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
- Deuteronomy 4:1 Now, Israel, listen to the statutes and to the ordinances which I teach you, to do them; that you may live, and go in and possess the land which Yahweh, the God of your fathers, gives you.
- 2 Kings 2:3 The sons of the prophets who were at Bethel came out to Elisha, and said to him, “Do you know that Yahweh will take away your master from your head today?” He said, “Yes, I know it. Hold your peace.”
- Luke 12:35-37 “Let your waist be dressed and your lamps burning. Be like men watching for their lord, when he returns from the wedding feast; that when he comes and knocks, they may immediately open to him. Blessed are those servants, whom the lord will find watching when he comes. Most certainly I tell you that he will dress himself, make them recline, and will come and serve them.
- 1 Peter 1:13 Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ—
- Deuteronomy 4:3 Your eyes have seen what Yahweh did because of Baal Peor; for Yahweh your God has destroyed all the men who followed Baal Peor from among you.
- 1 Kings 18:46 Yahweh’s hand was on Elijah; and he tucked his cloak into his belt and ran before Ahab to the entrance of Jezreel.
- 1 Kings 20:35 A certain man of the sons of the prophets said to his fellow by Yahweh’s word, “Please strike me!” The man refused to strike him.
- 1 Kings 22:4 He said to Jehoshaphat, “Will you go with me to battle to Ramoth Gilead?” Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses.”
- 1 Kings 22:20 Yahweh said, ‘Who will entice Ahab, that he may go up and fall at Ramoth Gilead?’ One said one thing; and another said another.
- 2 Kings 6:1-3 The sons of the prophets said to Elisha, “See now, the place where we live and meet with you is too small for us. Please let us go to the Jordan, and each man take a beam from there, and let’s make us a place there, where we may live.” He answered, “Go!” One said, “Please be pleased to go with your servants.” He answered, “I will go.”
- Jeremiah 1:17 “You therefore put your belt on your waist, arise, and say to them all that I command you. Don’t be dismayed at them, lest I dismay you before them.
- 2 Kings 4:1 Now a certain woman of the wives of the sons of the prophets cried out to Elisha, saying, “Your servant my husband is dead. You know that your servant feared Yahweh. Now the creditor has come to take for himself my two children to be slaves.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (23 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain Prepare thyself to go diligently about thy business: for…
Prepare thyself to go diligently about thy business: for in those countries they used long garments which they tucked up, when they went about earnest business.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Ki 9:1 And Elisha the prophet called one of…
2Ki 9:1 And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramothgilead:
Ver. 1. And Elisha the prophet.] Now the time was come for the utter extirpation of Ahab’s house by Jehu, God’s executioner. When wickedness is ripe in the field, God will not let it shed to grow again, but cutteth it up by a just and seasonable vengeance.
Read full note →
Called one of the children of the prophets.] The Hebrews say this was Jonah, whom they make to be the widow of Zarephath’s son, the same that was raised from the dead; {a} but that is uncertain. Elisha went not himself haply, because aged, and for privacy’s sake.
{a} Sedar Olam.
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 Gird up thy loins; for haste, to take this…
Gird up thy loins; for haste, to take this opportunity when the kings of Israel and Judah were both absent, 2Ki 8:29, and Jehu, as it seems, was left in chief command. Partly that the work may not be hindered, and partly for the security of thy own person. See 2Ki 9:3.
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 We have here the anointing of Jehu to be…
We have here the anointing of Jehu to be king, who was, at this time, a commander (probably commander-in-chief) of the forces employed at Ramoth-Gilead, Kg2 9:14. There he was fighting for the king his master, but received orders from a higher king to fight against him. It does not appear that Jehu aimed at the government, or that he ever thought of it, but the commission given him was a perfect surprise to him. Some think that he had been anointed before by Elijah, whom God ordered to do it, but privately, and with an intimation that he must not act till further orders, as Samuel anointed David long before he was to come to the throne: but that it not at all probable, for then we must suppose Elijah had anointed Hazael too. No, when God bade him do these things he bade him anoint Elisha to be prophet in his room, to do them when he was gone, as God should direct him. Here is,
I. The commission sent.
Read full note →
1. Elisha did not go himself to anoint Jehu, because he was old and unfit for such a journey and so well known that he could not do it privately, could not go and come without observation; therefore he sends one of the sons of the prophets to do it, Kg2 9:1. They not only reverences him as their father (Kg2 2:15), but observed and obeyed him as their father. This service of anointing Jehu, (1.) Had danger in it (Sa1 16:2), and therefore it was not fit that Elisha should expose himself, but one of the sons of the prophets, whose life was of less value, and who could do it with less danger. (2.) It required labour and was therefore fitter for a young man in his full strength. Let youth work and age direct. (3.) Yet it was an honourable piece of service, to anoint a king, and he that did it might hope to be preferred for it afterwards, and therefore, for the encouragement of the young prophets, Elisha employed one of them: he would not engross all the honours to himself, nor grudge the young prophets a share in them.
2. When he sent him, (1.) He put the oil into his hand with which he must anoint Jehu: Take this box of oil Solomon was anointed with oil out of the tabernacle, Kg1 1:39. That could not now be had, but oil from a prophet's hand was equivalent to oil out of God's house. Probably it was not the constant practice to anoint kings, but upon the disturbance of the succession, as in the case of Solomon, or the interruption of it, as in the case of Joash (Kg1 11:12), or the translation of the government to a new family, as here and in the case of David; yet it might be used generally, though the scripture does not mention it. (2.) He put the words into his mouth which he must say (Kg2 9:3) - I have anointed thee king, and, no doubt, told him all the rest that he said, Kg2 9:7-10. Those whom God sends on his errands shall not go without full instructions. (3.) He also ordered him, [1.] To do it privately, to single out Jehu from the rest of the captains and anoint him in an inner chamber (Kg2 9:2), that Jehu's confidence in his commission might be tried, when he had no witness to attest it. His being suddenly animated for the service would be proof sufficient of his being anointed to it. There needed no other proof. The thing signified was the best evidence of the sign. [2.] To do it expeditiously. When he went about it he must gird up his loins; when he had done it he must flee and not tarry for a fee, or a treat, or to see what Jehu would do. It becomes the sons of the prophets to be quick and lively at their work, to go about it and go through it as men that hate sauntering and trifling. They should be as angels that fly swiftly.
II. The commission delivered. The young prophet did his business with despatch, was at Ramoth-Gilead presently, Kg2 9:4. There he found the general officers sitting together, either at dinner or in a council of war, Kg2 9:5. With the assurance that became a messenger from God, notwithstanding the meanness of his appearance, he called Jehu out from the rest, not waiting his leisure, or begging his pardon for disturbing him, but as one having authority: I have an errand to thee, O captain. Perhaps Jehu had some intimation of his business; and therefore, that he might not seem too forward to catch at the honour, he asked, To which of all us? that it might not be said afterwards he got it by speaking first, but they might all be satisfied he was indeed the person designed. When the prophet had him alone he anointed him, Kg2 9:6. The anointing of the Spirit is a hidden thing, that new name which none knows but those that have it. Herewith,
1. He invests him with the royal dignity: Thus saith the Lord God of Israel, whose messenger I am, in his name I have anointed thee king over the people of the Lord. He gives him an incontestable title, but reminds him that he was made king, (1.) By the God of Israel; from him he must see his power derived (for by him kings reign), for he must use it, and to him he must be accountable. Magistrates are the ministers of God, and must therefore act in dependence upon him and with an entire devotedness to him and to his glory. (2.) Over the Israel of God. Though the people of Israel were wretchedly corrupted, and had forfeited all the honour of relationship to God, yet they are here called the people of the Lord, for he had a right to them and had not yet given them a bill of divorce. Jehu must look upon the people he was made king of as the people of the Lord, not as his vassals, but God's freemen, his sons, his first-born, not to be abused or tyrannized over, God's people, and therefore to be ruled for him, and according to his laws.
2. He instructs him in his present service, which was to destroy all the house of Ahab (Kg2 9:7), not that he might clear his own way to the throne, and secure to himself the possession of it, but that he might execute the judgments of God upon that guilty and obnoxious family. He calls Ahab his master, that the relation might be no objection. "He was thy master, and to lift up thy hand against his son and successor would be not only base ingratitude, but treason, rebellion, and all that is bad, if thou hadst not an immediate command from God to do it. But thou art under higher obligations to thy Master in heaven than to thy master Ahab. He has determined that the whole house of Ahab shall perish, and by thy hand; fear not: has not he commanded thee? Fear not sin; his command will justify thee and bear thee out: fear not danger; his command will secure and prosper thee." That he might intelligently, and in a right manner, do this great execution on the house of Ahab, he tells him, (1.) What was their crime, what the ground of the controversy, and wherefore God had quarrel with them, that he might have an eye to that which God had an eye to, and that was the blood of God's servants, the prophets and others, faithful worshippers, which they had shed, and which must now be required at the hand of Jezebel. That they were idolaters was bad enough, and merited all that was brought upon them; yet that is not mentioned here, but the controversy God has with them is for their being persecutors, not so much their throwing down God's altars as their slaying his prophets with the sword. Nothing fills the measure of the iniquity of any prince or people as this does nor brings a surer or a sorer ruin. This was the sin that brought on Jerusalem its first destruction (Ch2 36:16) and its final one, Mat 23:37, Mat 23:38. Jezebel's whoredoms and witchcrafts were not so provoking as her persecuting the prophets, killing some and driving the rest into corners and caves, Kg1 18:4. (2.) What was their doom. They were sentenced to utter destruction; not to be corrected, but to be cut off and rooted out. This Jehu must know, that his eye might not spare for pity, favour, or affection. All that belonged to Ahab must be slain, Kg2 9:8. A pattern is given him of the destruction intended, in the destruction of the families of Jeroboam and Baasha (Kg2 9:9), and he is particularly directed to throw Jezebel to the dogs, Kg2 9:10. The whole stock of royal blood was little enough, and too little, to atone for the blood of the prophets, the saints and martyrs, which, in God's account, is of great price.
The prophet, having done this errand, made the best of his way home again, and left Jehu alone to consider what he had to do and beg direction from God.
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 And Elisha the prophet called one of the children…
And Elisha the prophet called one of the children of the prophets,.... Who the Jews generally say (k) was Jonah the son of Amittai:
and said, gird up thy loins; his loose and long garments about his loins, for quicker dispatch in travelling:
Read full note →
and take this box of oil in thine hand; for an use after directed to:
and go to Ramothgilead; where Joram had left his army with his captains, to keep the city from the Syrians.
(k) Seder Olam Rabba, c. 18. p. 47.
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 A prophet commissions Jehu to take upon him the…
A prophet commissions Jehu to take upon him the government, and destroy the house of Ahab, ver. 1-10. Jehu communicates this to his captains, ver. 11-15. Marches to Jezreel, ver. 16-20. Kills Joram, ver. 21-26. Ahaziah, ver. 27-29. And Jezebel, ver. 30-37.
Ramoth - The kings of Israel and Judah were both absent, and Jehu, as it seems, was left in chief command.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Elisha sends one of the disciples of the prophets…
CHAPTER IX
Elisha sends one of the disciples of the prophets to
Read full note →
Ramoth-gilead, to anoint Jehu king of Israel, 1-3.
He acts according to his orders, and informs Jehu that he is
to cut off the whole house of Ahab, 4-10.
Jehu's captains proclaim him king, 11-14.
He goes again Jezreel; where he finds Joram and Ahaziah king
of Judah, who had come to visit him; he slays them both: the
former is thrown into the portion of Naboth; the latter,
having received a mortal wound, gives to Megiddo, and dies
there, and is carried to Jerusalem, and buried in the city
of David, 15-29.
He commands Jezebel to be thrown out of her window; and he
treads her under the feet of his horses; and the dogs eat
her, according to the word of the Lord, 30-37.
NOTES ON CHAP. IX
Verse 1. One of the children of the prophets] The Jews say that this was Jonah the prophet, the son of Amittai.
Gird up thy loins] What thou hast to do requires the utmost despatch.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ki 9:1. And Elisha the prophet called, &c. —…
2Ki 9:1. And Elisha the prophet called, &c. — The Prophet Elijah was commanded to anoint Jehu about twelve years before this time; but, because of Ahab’s humiliation, the execution of the judgment pronounced upon him and his family was deferred. The office of anointing Jehu therefore, it seems, was left to be performed by Elisha; who did not go himself, either because he was grown old and unfit for such a journey, or because he was a person too well known to be employed in an affair that required secrecy. Go to Ramoth-gilead — The kings of Israel and Judah were both absent, and Jehu, it is probable, was left commander-in-chief of the king’s army which lay there.
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 Box - Rather, “flask,” or “vial” 1Sa 10:1. Oil…
Box - Rather, “flask,” or “vial” 1Sa 10:1. Oil and ointment were commonly kept in open-mouthed jars, vases, or bottles made of glass, alabaster, or earthen-ware. Many such vessels have been found both in Egypt and Assyria. The “oil” was the holy oil, compounded after the receipt given in Exodus Exo 30:23-25.
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 One. The Rabbins say Jonas; who at this rate,…
One. The Rabbins say Jonas; who at this rate, must have been very young, as he prophesied 50 years afterwards, under Jeroboam II. (Calmet) --- Eliseus did not go himself, to avoid giving umbrage, and in obedience to God’s order. (Menochius)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain B.—Jehu’s Elevation to the Throne of Israel
B.—Jehu’s Elevation to the Throne of Israel
2Ki_9:1-37. [2Ch_22:7-9.]
Read full note →
1And Elisha the prophet called one of the children of the prophets [prophet-disciples], and said unto him, Gird up thy loins, and take this box [vial]1 of oil in thine hand, and go to Ramoth-gilead: 2And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry [lead] him to an inner chamber; 3Then take the box [vial] of oil, and pour it on his head, and say, Thus saith the Lord, I have anointed [I anoint] thee king over Israel. Then open the door, and flee, and tarry not.
4So the young man, even the young man [the servant of]2 the prophet, went to Ramoth-gilead. 5And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. 6And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the Lord God of Israel, I have anointed [I anoint] thee king over the people of the Lord, even over Israel. 7And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all 8the servants of the Lord, at the hand of Jezebel. For [omit for] The whole house of Ahab shall perish; and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left [both him that is of age and him that is not of age] in Israel: 9and I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah: 10and the dogs shall eat Jezebel in the portion [purlieus]3 of Jezreel, and there shall be none to bury her. And he opened the door, and fled.
11Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication [secret]. 12And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the Lord, I have anointed [I anoint] thee king over Israel. 13Then they hasted, and took every man his garment, and put it under him [Jehu] on the top of the stairs 14[bare steps],4 and blew with trumpets, saying, Jehu is king. So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept [defended] Ramoth-gilead, he and all Israel, because of [against] Hazael king of Syria: 15but king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none [no fugitive] go forth nor escape [omit nor escape] out of the city to go to tell it in Jezreel. 16So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram. 17And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company.5 And Joram said, Take a horseman, and send to meet them, and let him say, Is it peace [Is all well]? 18So there went one on horseback to meet him, and said, Thus saith the king, Is it peace [Is all well]? And Jehu said, What hast thou to do with peace [well or ill]? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not again. 19Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace [Is all well]? And Jehu answered, What hast thou to do with peace [well or ill]? turn thee behind me. 20And the watchman told, saying, He came even unto them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously. 21And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against [to meet] Jehu, and met him in the portion of Naboth the Jezreelite. 22And it came to pass, when Joram saw Jehu, that he said, Is it peace [Is all well], Jehu? And he answered, What peace [is well], so long as the whoredoms of thy mother Jezebel and her witchcrafts [sorceries] are so many? 23And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, 24[Treachery!] O Ahaziah. And Jehu drew [took]6 a bow with his full strength [in his hand] and smote Jehoram between his arms, and the arrow went out at 25his heart, and he sunk down in his chariot. Then said Jehu to Bidkar his captain [lieutenant], Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou7 rode together [two by two] after Ahab his father, the Lord laid this burden [passed this sentence] upon him; 26Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the Lord; and I will requite thee in this plat, saith the Lord. Now therefore take and cast him into the plat of ground, according to the word of the Lord.
27But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also [Him also! Smite him]8 in the chariot. And they did so at the going up to Gur, which is by Ibleam. And he fled to Megiddo, and died there. 28And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David. 29And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.
30And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face [eyelids], and tired her head, and looked out at a window. 31And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master 32[Hail! thou Zimri, murderer of his master!]? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. 33And he said, Throw her down. So they threw her down; and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. 34And when he was come in, he did eat and drink, and said, Go, see now [to] this cursed woman, and bury her: for she is a king’s daughter. 35And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. 36Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion [purlieus] of Jezreel shall 37dogs eat the flesh of Jezebel. And the carcass of Jezebel shall be as dung upon the face of the field in the portion [purlieus] of Jezreel; [so] [so] that they shall not say, This is Jezebel.
EXEGETICAL AND CRITICAL
2Ki_9:1. And Elisha called one of the prophet-disciples, &c. Elisha was undoubtedly at this time in Samaria, where his residence was. The prophet-disciple, to whom he gave this commission, may have stood to him in the same relation in which he once stood to Elijah. It is an unfounded supposition of several of the rabbis that it was the prophet Jonah, the son of Amittai [2Ki_14:25].—To Ramoth: see 2Ki_8:28.—It is not stated anywhere to what tribe Jehu belonged. It is very probable that he, as the most able of the generals, had received the supreme command on the departure of Joram, as Josephus states.
2Ki_9:2. And go in: i.e., into the house in which he dwells, as is clear from 2Ki_9:6 (הַבַּיְתָה), and from the words: to an inner chamber (see note on 1Ki_20:30). Jehu with his army was not, therefore, in camp before Ramoth besieging it, but in the city itself defending it (see note on 2Ki_8:28). [No mention is made anywhere of any hostilities between Israel and Syria, from the death of Ahab until this time, in which the city of Ramoth could have changed hands. It is clear that the representation throughout this chapter is, that the Israelites were in possession of the city. It may, therefore, be inferred with considerable certainty that they had succeeded in taking it in this war, either in the assault in which Joram was wounded, or in some previous one. If Joram had gained this important victory for them, it is not probable that the army would lave been in a disposition to see him deposed by my one else. The inference is that, in the battle, he had not conducted himself well, and that Jehu’s talents had shone by comparison. It would be quite consistent with the character of each as it appears to us elsewhere. Moreover, we see from 2Ki_9:21 that Joram was already so far recovered as to be able to go out in his chariot to meet Jehu. Yet he had not rejoined his army. This would seem to indicate that he had made much of a slight wound, and that he was shirking the hardships of the war. Putting all this together, we can understand that the feeling of the army towards the king was that of contempt, and towards Jehu that of admiration and respect, and the sudden and complete success of the revolution is not then difficult to understand.—W. G. S.] The prophet-disciple entered the house, in the court of which the generals were sitting together, perhaps holding a council of war. Jehu was to be anointed privately, and the fact was for a time to be kept secret.
2Ki_9:3. And tarry not: that no questions might be asked and “that he might not be involved in affairs with which he was not competent to deal” (Von Gerlach); Josephus: ὅπως λάθῃ πάντας ἐκεῖθεν ἀπιών. It was not, therefore, in order that he might escape the danger of being captured by the friends of Joram (Theodoret, Clericus).
2Ki_9:6. I have anointed thee; see above. Exeg. on 1Ki_19:16.—On 2Ki_9:7-10 see notes on 1Ki_14:10; 1Ki_16:3-4; 1Ki_18:4; 1Ki_19:10; 1Ki_21:21 sq. On חֵלֶק see note on 1Ki_21:23 [and note on this verse under Textual and Grammatical].
2Ki_9:11. Then Jehu came forth, &c. The question הֲשָׁלוֹם occurs, in this chapter, six times, and it is impossible that it should have a different sense in each case. As it evidently stands in opposition to “strife” or “hostility” in 2Ki_9:17-18; 2Ki_9:22; 2Ki_9:31, it must also be translated in its original meaning in 2Ki_9:11, “Is it peace?” and not: rectene sunt omnia? (Vulg.); or Stehet es wohl (is all well)? (Luther). Cf. 1Ki_2:13. [Nearly all the commentators agree with the opinion here advocated, and translate “Is it peace?” שׁלום unquestionably meant, originally and etymologically, welfare, salus. It is often used generally, not in any special formula, for “peace.” As a formula of salutation, however, its etymological signification was entirely lost, as much as in our own “good-bye,” the etymological meaning of which we very seldom have in mind when we use it. As a question it is destitute of intrinsic meaning. It merely asks, “What is the news you bring?” In form only it asks, “Is it good news?” “Is all well?” Every language presents similar examples of current formulæ and words which have lost their etymological significance. Our own word “well” is a good instance, particularly in colloquial usage, where it often is almost meaningless, and where it often implies anything but approval of what has preceded. The inflection of the voice here carries all the significance. A similar instance occurs in this chapter. In 2Ki_9:26 Jehu quotes the sentence of God upon Ahab, beginning with the words אִם לֹא. This is the formula for an oath, and an ellipsis is necessary to explain the form. This consists of an imprecation upon the speaker by himself. “If I did not see—then may—&c.” As Thenius well remarks, we cannot believe that the origin of this formula could have been present to the mind of Jehu, or that he could have thought of the alternate, omitted, phrase, when he represented God as having spoken in these words. The alternative was utterly lost sight of, and אם לא meant simply “verily,” as a strong affirmation.—השׁלום therefore is simply a salutation which calls upon the person addressed to tell the news, or his message. So in 2Ki_9:11 it might be translated: “Well? Wherefore came,” &c. In 2Ki_9:17-18 it has the same meaning, but Jehu plays upon it by using it in its strict meaning in his reply (see the amended translation). In 2Ki_9:22 this is still more evident. In 2Ki_9:31 Jezebel uses it as the regular conventional salutation, with which to address her insulting and defiant words to Jehu. To make it mean in 2Ki_9:17-18; 2Ki_9:22, “Is there peace?” i.e., do you come with hostile or peaceful intent towards me? is to ascribe to the king a suspicion, first of the unknown party which is approaching, and afterwards of Jehu. If he had been suspicious that it was an enemy, he would not have sent out one man; if he had been suspicious of Jehu, he would not have gone down himself, and, as it seems, without guards, to meet him. Finally, 2Ki_9:23 shows that he did not suspect anything until he heard Jehu’s answer, which was a bold condemnation of Jezebel. Then he recognized treachery, and, as soon as he did, he endeavored to escape. To send out a man to meet the coming troop and “say השׁלום,” was, therefore, simply to send him out to salute them and inquire what was the intelligence they brought. When Jehu was recognized, the same message was sent to him (cf. 2Ki_10:13). Finally, the king went to ask for himself. The only news which he expected was news about the war. When the commander-in-chief came riding in hot haste towards the capital, news, either of a great victory or an overwhelming defeat, was to be expected. As for hostility from the approaching party before it was recognized, or from Jehu after he was recognized, there was no thought of it, until Jehu’s answer, in 2Ki_9:23, revealed it all at once as openly declared.—W. G. S.] The generals put this inquiry, not because “they feared the madman might have done him some harm” (Ewald), but because they inferred, from the haste with which the prophet-disciple departed, that he had brought important intelligence, perhaps bad news, about the war with Syria (Thenius). Their further question: Wherefore came this הַמְּשֻׁגָּע to thee? is generally understood as the mocking and contemptuous speech of rude soldiers about a prophet. The Hebrew word is then understood to mean a madman or rhapsodist. It is certain, however, that these soldiers, who were expecting important and perhaps discouraging intelligence in regard to the war, were not in a disposition to scoff at prophets. If they had taken the prophet for a madman, they would not, when Jehu made known to them (2Ki_9:12) the object for which he came, have taken the extraordinary step they did, without consideration or delay, and made Jehu king, on the word of a fanatic. In 2Ki_9:20 it is said of Jehu himself: “He driveth בְּשִׁנָּעוֹן,” whereby it is not meant to be said that he was a crazy man, a lunatic, or a fanatic, but that he was a man of fierce and violent temper (Vatablus, following the Syriac, translates prœcipitanter). In Arabic שׁגע means to be bold, rash, wild (see Ges. Dict., s. v.). The generals meant to say, therefore, that the wild behavior of the man, who had come and gone without saying a word to any one, had struck them. They thought that his conduct indicated some extraordinary intelligence, and they wanted to know what it was. Jehu at first gives them an evasive answer: Ye know the man and his שִׂיחַ. This word does not mean “his speech or words” (Ges., De Wette, and Luther, who follows the Vulg.: et quid locutus sit); nor, “his babble” (Junius, Köster, and Philippson, who follows the Sept. ἀδολεσχία), for the word, does not occur anywhere in this sense. Neither does Jehu connect with his words the meaning: “Ye yourselves have sent this prophet to me, in order to give me courage to carry out the plan which ye have formed (Dereser following Seb. Smith; J. D. Michaelis), nor this meaning: “Ye know the man and what he said to me; ye yourselves are at the bottom of this jest, for ye it was who planned the farce” (Krummacher). Jehu could not have meant this, for he knew that the plan or jest had not originated with the generals, and his answer would not then have been an evasive one. No less incorrect is the explanation of Cornelius a Lapide, whom Keil follows: Nostis, eum insanum esse ac proinde insana loquitur, ideoque non credenda, nec a me narranda, for שִׂיחַ is no synonym of שָׁגַע. Finally, we cannot translate it with Bunsen and Thenius, “his disposition:” “Ye should be accustomed to his disposition, since ye have often seen him before.” The word is rather to be taken here in the same sense as in 1Ki_18:27, i.e., meditatio, absorption in thought; so that, in other places, it stands for every deep agitation of the soul: rancor, sorrow, or dissatisfaction (Psa_54:2; Psa_102:1; Psa_142:2; Job_7:13), and in 1Sa_1:16 it stands as synonym to כַעַם. Jehu means to say: The conduct of this man ought not to astonish you; he was lost in thought, as prophets are wont to be; therefore he did not enter into conversation with any one, and departed as hastily as he came. [It must be apparent that the epithet מְשֻׁגָּע, as it is correctly explained above, is not a proper epithet for a man who is lost in meditation. Wildness of behavior is in general inconsistent with meditation. Moreover, as above stated (note on 2Ki_9:11), it is an error to take השלום to mean “Is there peace?” and then to suppose that these soldiers asked the question with reference to the war with Syria. How should they ask whether there was peace with Syria, when they were there on purpose to make war with that country? or how should they expect that this prophet could bring intelligence which was to decide that point? The prophet came from home, from Israel, and although his message might ultimately bear upon the continuance of the war with Syria, the natural expectation would be that he brought news from Israel, whence he came. They asked in general what the news was which he brought. The epithet which they applied need not be pressed so far as to make them guilty of any intentional disrespect to a prophet. He was wild in his behavior, and they called him carelessly a “mad fellow.” The tone and meaning could hardly be better given in English. Jehu’s reply is best understood as an attempt to sound them. He appears in chap. 10. distinctly in the character of a crafty man. So here; he is in doubt whether the prophet has been instigated by his fellow-commanders to do this thing, because they hesitated to make an outspoken proposition of rebellion to him. He charges them With having plotted this, as a means of inducing him to rebel. Ye know the man, and the errand he had. שִׂיחַ occurs very frequently in the sense of “complaint,” a deep-seated subject of anxiety. It is used here of the business or communication which the prophet brought deeply hidden in his heart—the deep plot which had been the result of long meditation. To this interpretation of 2Ki_9:11, שֶׁקֶר, “it is a lie,” in 2Ki_9:12, answers well. They deny the charge.—W. G. S.] The generals notice that Jehu is trying to evade them, and, as he is not able to conceal his agitation entirely, they are only the more urgent. They reply: שֶׁקֶר, i.e., not: “That is not true!” (Luther, Keil), or: “A lie!” (De Wette), but, “Deceit!” (1Sa_25:21; Jer_3:23), Thenius: “Nonsense! thou desirest to escape us.” Thereupon Jehu cannot help himself any longer; he tells them plainly what has happened. Niemeyer’s interpretation: “It is true that he (this man) does not always tell the truth, yet tell us what he said,” is certainly false.
2Ki_9:13. Then they hasted and took every man his garment. The immediate and joyful homage to the general shows, on the one hand, that they were far from scoffing at the prophet, or regarding him as a crazy man or a mere fanatic, on the other hand, that a deep dissatisfaction with Joram and the house of Ahab prevailed in the army, while Jehu stood in high esteem. The words אֶל־גֶּרֶם הַמַּעֲלוֹת have been understood in many different ways. Generally גֶּרֶם is taken in the sense of its synonym עֶצֶם, “self,” and the clause is translated: “upon the stairs themselves,” i.e., upon the bare steps (Kimchi, whom Keil follows); but the word scarcely has this signification except in connection with personal pronouns. Still less can we approve the translation of Grotius, Clericus, and others: in fastigio graduum, for גֶּרֶם never means the top or summit. Thenius believes that גֶּרֶם is written for צֶלֶם, as the Vulg. shows: in similitudinem tribunalis. He translates: “As a representation of (or make-shift for) the (necessary) scaffolding [by mounting upon which to show himself to the people and receive their homage, a king was inaugurated], Jehu stepped up upon the piled-up garments.” But, to say nothing of other objections, there could be no mention of “steps” in connection with a pile of heaped-up garments. Evidently, we have rather to think of a spreading-out of the garments such as is recorded in Mat_21:8, and, as אֶל, which we must not interchange with עַל, designates motion to or towards, we translate literally: “towards,” or, “in the direction of, the stairs.” In the building, in which the generals were assembled, there was, therefore, a staircase, an arrangement like that in the court of the temple for the king (2Ch_6:13), which had perhaps been prepared for the king, who formerly lived in Ramoth. The generals spread their garments over the ground from the place where Jehu stood to this place, which was ordinarily reserved for the king, and thus formed a path for him to this place, on which they saluted him with royal honors. [See note under Grammatical on this verse.]—On the blowing of the trumpet, see note on 1Ki_1:34; cf., 2Ki_11:14.
2Ki_9:14 does not state the cause of the act in 2Ki_9:13, but the consequence of it, so that we must not understand that there was a “conspiracy” in the ordinary sense of the word, i.e., a secret bond, previous to the wounding of Joram (Köster). After they had chosen Jehu king by acclamation, he bound himself and them firmly and solemnly to hostility to Joram (קשר means to bind, to fetter). The word does not imply, in itself, that he made them take an oath of allegiance to himself.
2Ki_9:14. Joram had defended Ramoth, &c. שֹׁמֵר בְּרָמֹת shows again, what we saw in ver 6, that the city was not at that time besieged by Joram (Köster), but that he was in it and was defending it against the Syrians. In 2Ki_9:15-16 we have a repetition of 2Ki_8:28-29, but it is not “a mere superfluous” repetition, which “proves that those verses and the chapter before us were not written by the same person” (Thenius). In the former place the statement is purely historical, but here it is intended to explain the event narrated in 2Ki_9:1-14. 2Ki_9:21 shows that Joram was healed at the time that Jehu was anointed. Instead of returning, however, to share the labors and the dangers of the war, he remained in his summer palace in Jezreel, and appears to have been taking his pleasure with his guest, king Ahaziah of Judah. This must have had a bad effect on the army, which could see in it only indifference or cowardice, and it explains the enthusiasm with which they yielded allegiance to Jehu, as well as the haste with which the latter started for Jezreel, inasmuch as it was important for him to lay hands at once upon the trio, Joram, Ahaziah, and Jezebel. He therefore proposes to the generals that they shall keep the army at Ramoth, and not allow any one to leave the city, and he hastens with a small company (שִׁפְעָה 2Ki_9:17) to take possession of Jezreel. Peter Martyr: Silentium et celeritatem adhibet, ne Joramo spatium detur vel ad deliberandum vel ad se muniendum. Ewald’s assertion: “He mounted his chariot alone with his old companion in arms Bidkar, and drove,” &c., contradicts the text.
2Ki_9:17. And there stood a watchman, &c. 2Ki_9:17 stands in close connection with the end of 2Ki_9:16. While the two kings were enjoying themselves in the summer palace, and thought of no danger, the watchman appeared before Joram, and reported: “I see a company.” That which is narrated in 2Ki_9:17-20 is as characteristic of Joram as of Jehu, and that is why it is narrated with so much detail. It shows, on the one hand, how careless Joram was, since it was not till after he had in vain sent out two horsemen, that he took a more earnest view of the matter, and, on the other hand, how decided and energetic Jehu was, since he did not allow himself to be detained, and kept the two horsemen in his own train, lest they should hurry on before him with intelligence of his coming. His question in 2Ki_9:18 has the meaning, What is it of thy business, whether I come in friendship or in hostility; thou hast nothing to do with that, it does not concern thee. [See note on 2Ki_9:11.] It is probable that the watchman had seen, while they were at a distance, that they were not Syrians. As they came nearer, he recognized more and more distinctly that they were Israelites, and he inferred, from their violent speed, that Jehu, the commander of the army, whose wild and fierce disposition was well known to him, was at their head. On בְּשִׁגָּעוֹן see note on 2Ki_9:11.
2Ki_9:21. And Joram said; Make ready, &c. Now, at length, when he heard Jehu’s name, ho became anxious, and set out to meet him—a thing which he could not have done, be it noticed, if he had been confined by his wound. [It must be clear that this anxiety could only have been as to what events of the war east of the Jordan could have been the cause that the chief commander came hurrying home in such haste. If he had suspected treachery, it is not conceivable that he would have gone to meet Jehu. See notes on 2Ki_9:11; 2Ki_9:22; 2Ki_9:30.—W. G. S.] The portion of Naboth, where the two kings met Jehu, “is the כֶּרֶם, vineyard, of Naboth, which now formed a part of the park of the royal palace” (Keil). Joram’s question, 2Ki_9:22, “Is it peace?” shows that he did not even yet suspect rebellion, but rather expected news of a victory from Ramoth, otherwise he certainly would not have gone out alone to meet him. [That is to say; the question had reference to the hostility between Syria and Israel, not to my suspected hostility of Jehu towards his king. This is just the distinction which must be kept in mind, and this question must be interpreted as asking news of the war. No other interpretation is possible. The rest of the chapter must therefore be interpreted consistently with this. The king did not here ask: Is there peace between me and thee? No more did he send a messenger to ask: Dost thou come for peace or war between me and thee? in 2Ki_9:17-18. If he knew that they were Israelites, he certainly did not ask the question in this sense; if he thought that they were Syrians, he would not send out one man to ask them the idle question whether they came for peace or war. See note below, on 2Ki_9:30.—W. G. S.]—In Jehu’s answer, עַד has the same force as in Jdg_3:26 [so long as, or, while]. He gives as the reason for his hostile coming, the whoredoms and sorceries of Jezebel. [He gives the king to understand that he has not come to bring news from the war, but to overthrow him, by a reply in which he condemns the vices of the queen-mother, in terms which no man could use who was willing any longer to be a subject.—W. G. S.] זְנוּנִים not to be taken literally, but is used, as it so often is, in referring to idolatry (Jer_3:2; Jer_3:9; Eze_23:27, &c.), with which, however, licentiousness was almost always connected. By כְּשָׁפִים we have not to understand “mysteries” (Thenius), but that general practice of sorcery, and use of incantations for producing various supernatural effects (Winer, R.-W.-B., II. s. 718), which was closely connected with idolatry. All these practices were forbidden, as well as idolatry, on pain of death, in the Mosaic law (Exo_22:18; Deu_18:10). Jehu’s words show that Jezebel was generally regarded as the foundress and patroness of idolatry. They also contain a rebuke for Joram, because he had submitted to be led by her, had helped her instead of opposing her, and had thereby made himself accessory to her crime.—וַיַּהֲפֹךְ, 2Ki_9:23, see 1Ki_22:34. The exclamation, מִרְמָה, deceit, means, “We are deceived, i.e., really, betrayed” (Keil).
2Ki_9:24. Between his arms, i.e., from behind, since Joram, in his flight, had turned his back to Jehu. It means, therefore, really, between the shoulders (Vulg. inter scapulas), so that the arrow went obliquely through his heart.
2Ki_9:25. Then said Jehu to Bidkar, his lieutenant. זְכֹר is rendered by all the old versions, which are misled by אני, which follows, in the first person: “For I remember how,” &c. But it is evidently incorrect. Whether רֹכְבִים here signifies riding on horseback, or in a chariot, is of very little importance. The point is, that Jehu was in Ahab’s retinue, was an ear-witness when the prophet pronounced upon the king the sentence of God, after the death of Naboth (1Ki_21:19 sq.). This had made an ineffaceable impression upon Jehu.—מַשָּׂא means really: “burden,” i.e., something which must be borne. If God lays a “burden” upon any one, he passes a sentence of punishment upon him, which must be endured. Hence the word is often used by the prophets in the sense of a condemnation of, or judicial sentence upon, a man or a nation (Isa_13:1; Isa_14:28; Isa_15:1).—אם לֹא, in an oath or affirmation: “Verily” (Num_14:28). Jehu quotes the sentence which was pronounced 1Ki_21:19-24 according to its substance, as it remained in his memory after sixteen years, and with such inaccuracies in the wording as were occasioned by his excitement in a moment of the most violent activity. The repetition of “saith the Lord” places emphasis on the oracle of God, as such. I have seen, saith the Lord: I will repay, saith the Lord. Jehu, however, mentions something which was not mentioned at all in the former place; viz., “The blood of his sons,” and that he should be requited in the field of Naboth. Thenius considers this an “essential variation,” and says that “all attempts at reconciliation are vain.” But the author must have been the most thoughtless man in the world, if he had not perceived that what he here recorded was contradictory to what he had written a few pages before. It may, therefore, nevertheless be permitted us to attempt a “reconciliation” which will make him talk sense. Although the blood of the sons of Naboth is not mentioned in 1 Kings 21, it may nevertheless be that they were also killed. It is impossible that Jehu should have talked to an eye and ear witness, as Bidkar was, about the blood of the sons of Naboth, if their blood had never actually been spilled. Thenius very justly remarks on 2Ki_9:7 (“And the blood of all the servants of the Lord”), that “Jezebel must have vented her rage upon a still wider circle than that which is expressly mentioned.” Perhaps Naboth’s sons were murdered because it was feared that they might lay claim to the property of which their father had been robbed, and might avenge his murder. Jehu mentions their blood also, as well as that of their father, because the divine punishment would thereby appear all the more just, and his own command, to throw Joram’s corpse upon the field of Naboth, would be more completely justified. As the murder fell upon Naboth and his sons, so the penalty fell upon Ahab and his sons. The word “yesterday” must not be insisted upon too strongly in its strict signification. It implies simply, “a while ago,” as in Isa_30:33. The sentence of condemnation in 1 Kings 21. was certainly not pronounced on the day after Naboth’s murder. Secondly, as to the addition, “In this plat,” the emphasis is not upon this phrase, but upon the word requite: that is the main idea, about which all the rest is grouped, not the “plat.” The slaying of Joram, the “son of a murderer” (2Ki_6:32) is marked as a penalty for the murder of Naboth and his sons by this very circumstance, that his body is cast upon the field which that murder had been committed to win. Jehu very justly saw, in the fact that Joram must die just here, a dispensation of Providence, the ground for which he discovers in the oracle 1 Kings 21. [Jehu commands the corpse to be cast upon the field of Naboth, and proceeds to quote the oracle as a motive for the command, after which he repeats his order. (Throw him there, for God said that he would requite him there; therefore throw him there.) It is, therefore, evident that the emphasis is on the words, “In this plat.” For the rest, 1Ki_21:19 is strictly and literally fulfilled by this command of Jehu, although it is not literally quoted.—W. G. S.]
2Ki_9:27. But when Ahaziah the king of Judah saw this, &c. The garden-house, towards which Ahaziah fled, was certainly not the summer palace in Jezreel (Calmet), but, since he sought the open country, either a house which “stood at one of the exits from the park” (Thenius), or which did not belong at all to the royal domain, but “stood at some distance from Jezreel” (Keil).—And Jehu followed after him, and said, &c. From his words it is clear that he did not himself pursue Jehu, but gave the command to do so, just as so often that which one commands to be done is ascribed to himself. His object was to reach Jezreel, where Isabel, the originator of all the mischief, was, and, as he was now close to the city, he hastened thither (2Ki_9:30), leaving the pursuit of Ahaziah to some of his followers. After the words: “Smite him in the chariot,” something must be supplied, viz., the fulfilment of the command, as also after the command in 2Ki_9:26 : “Cast him into the plat of ground,” &c. The Sept. have: Καίγε αὐτόν. Καὶ ἐπάταξεν αὐτὸν ἐπὶ τῷ ἄρματι ὄντα ἐν τῇ ἀναβάσει Γούρ. Thenius, as usual, follows them, and desires to make the utterly unnecessary change from הַכֻּהוּ to וַיַּכֵּהוּ. He then translates: “Him also! (I must have him also!) And he smote (wounded) him on the chariot on the height of Gur.” The rendering of the Vulg. is better: Etiam hunc percutite in curro suo! Et percusserunt eum in ascensu Gaver, except that in curru suo belongs with percusserunt. Ewald, Maurer, and Keil are satisfied with inserting וַיַּכֻּהוּ after הַכֻּהוּ, and this is certainly the simplest course to pursue.—The height or hill Gur is not mentioned anywhere else. [Thenius takes נּוּר to mean a caravanserai (cf. גּוּר בַּעַל, 2Ch_26:7, hospitium Baalis. Ges.), and thinks that the hill had its name from an inn which stood alone upon it. Ges., Thesaurus, gives the name under גוּר, catulus, a cub or whelp. So that it would mean ascensus catuli. The place was not important, and the name was a popular and ephemeral one.—W. G. S.] Jibleam is mentioned Jos_17:11 and Jdg_1:27 in connection with Megiddo. On the latter place, see note on 1Ki_4:12. The location of Jibleam cannot be more definitely fixed either from the two places cited, or from 1Ch_6:55, where בִּלְעָם stands for it. As Megiddo lay, according to all the latest maps, directly west of Jezreel, and as Ahaziah died at Megiddo, Jibleam, whither he fled and where he was wounded, must have been likewise to the west of Jezreel, and between that place and Megiddo (Thenius). It is true that Keil objects that “between Jezreel and Megiddo there is only the plain of Jezreel or Esdraelom, in which we cannot suppose that there was any height Gur.” But Megiddo, and therefore Jibleam, which was near it, did not lie in the midst of the plain, but on the slope of Mt. Carmel, where there may well have been a height, such as is referred to. Least of all can we adopt Keil’s supposition that Jibleam was “south of Jenin,” for this place was in a direct line as far south of Jezreel as Megiddo was west. It is not clear how Ahaziah, when severely wounded, should have gone from there in a northwesterly direction, to Megiddo. He cannot have fled at the same time in a direct westerly and a direct southerly direction.—The chronicler gives another story of Ahaziah’s death (II., 2Ki_22:8 sq.): “And it came to pass that when Jehu was executing judgment upon the house of Ahab … he sought Ahaziah, and they caught him, for he was hid in Samaria, and brought him to Jehu; and when they had slain him they buried him.” Keil thinks, in order to combine the two stories, that it is very possible “that Ahaziah really escaped to Samaria, and that he was there captured by Jehu’s followers and brought back. Then that he was wounded at the hill Gur, near Jibleam, and, having fled again from there, that he breathed his last at Megiddo.” This explanation is, in the first place, very forced and unnatural, but it falls to the ground when we know that Jibleam was on the road westward towards Megiddo, and not on the road from Jezreel to Samaria. A variation in the history is here clearly apparent, and cannot be denied. The main point, i.e., the slaying of Ahaziah by Jehu or his followers, is firmly established by both. A different tradition in regard to the where? and how? may have prevailed in the time of the Chronicler. The one which is followed by the record before us, which is certainly older, appears, especially on account of its geographical details, to be the more correct and reliable.—The difference between 2Ki_9:29 and 2Ki_8:25, which amounts, after all, to only one year, is explained “most simply on the supposition of a difference in reckoning the first year of the reign of Joram” (Keil). See above, note on 2Ki_8:16.
2Ki_9:30. Jezebel heard of it. Women make use of paint for the eyes, in the Orient, until the present day. It consists of a mixture of antimony (stibium) and zinc, which is moistened with oil, and applied with a brush to the eye-brows and eye-lids. The eye itself is thrown into relief by the dark border, and appears larger (Pliny says of stibium in his Hist. Nat. 2Kings 33: in calliblepharis mulierum dilatat oculos). Large eyes were considered beautiful. Homer applies to Juno the epithet βοῶπις (cf. Rosenmüller, Alt. und Neu. Morgenland, iv. 268, and Keil on this passage). [Boxes have been found in the tombs of Egypt containing portions of this mixture; also the small, smooth sticks of wood, or bone, or ivory, by means of which it was applied. There are specimens in the “Abbot Collection” in the rooms of the N. Y. Hist. Soc.—W. G. S.] And tired her head hardly means that she put on a “coiffure of false hair” (Thenius). It refers rather to the ordinary decorations of the head, head-band, crown, &c. The old opinion, which is still held by Ewald and Eisenlohr, that she summoned up all her seductive fascinations, in order to tempt and conquer Jehu, is certainly incorrect, for Jezebel had, at this time, a grandson who was 23 years old (2Ki_8:26), so that she must have been advanced in years. Since, moreover, women fade earlier in the Orient, she cannot have intended to excite any carnal desire in Jehu. The haughty, imperious woman intended, rather, to go to meet the rebel in all the majesty of her position as queen-dowager, and to so far overawe him that he should desist from any further steps. She therefore takes her place at the lofty window of the palace, and shouts to him, as he enters the gate, the bold and haughty words in 2Ki_9:31 : “Is it peace, Zimri, murderer of his master?” Luther translates [like the E. V.]: “Had Zimri peace, who slew his master?” Maurer supports this rendering by suggesting that she could not have asked him if he came in peace, at the same time that she called him a murderer of the king. But השׁלום cannot have any different meaning here from that in 2Ki_9:22 [where, as Bähr explains it, it means, “Is there peace in the Syrian war?” or, “Dost thou bring news of a victory?”]. Jezebel connects with the question this meaning: “Wilt thou submit to me, the queen, and desist from the rebellion, or wilt thou persist in it?” [The reader will see that this interpretation, which makes השׁלום mean, “Is there hostility between me and thee?” is not consistent with the author’s own exposition of 2Ki_9:22. Jezebel must have felt that the hostility of Jehu reached to herself, even if she had not heard that his declaration of war was aimed, in its terms, exclusively at her. She had heard of the fate of the king, as the last part of her speech shows. She could not, therefore, have intended to ask Jehu if he came, in general, on a peaceful errand. This is perhaps the clearest instance of all, to prove that this formula had lost its etymological significance, and it must be apparent that the attempt to give it this meaning here produces inconsistency and confusion. It was a standing formula, empty of all independent meaning, used as an interjection in beginning an address: Ho! or Hail!—Just what she hoped to accomplish by her decorations, and by her address, it is difficult to see. Perhaps the safest conclusion is one founded upon her domineering and wilful character. These traits were developed in her to a tragical degree. She has scarcely a parallel either in history or poetry save Medea. Her last toilet was probably the consequence of a determination to die in full state, self-willed, arrogant, defiant to the last.—W. G. S.] There is a threat also in her words. Zimri, who murdered king Elah (1Ki_16:10-18), reigned only seven days, and met with a frightful end. She means to terrify the violent rebel. “Thou shalt fall as did Zimri. Thy rule shall not endure!” Perhaps she had also taken measures of resistance, had collected about her those on whom she thought that she could rely, and was, therefore, all the more self-willed. Jehu’s reply, 2Ki_9:32, Who is on my side? Who? seems to sustain this opinion. He gives her no answer whatever, still less does he submit to the influence of her manner; he knew well that no one would heartily support the hated and tyrannical woman. The two eunuchs, who were her immediate attendants, gave Jehu a sign, probably from another window, that they would join him and serve his purposes. They obeyed his command. [The “or” between “two” and “three” in 2Ki_9:32 is not. in the text. It means either that two looked out first, and were immediately joined by another, or that two appeared at one window, and three at another (the latter is adopted by Stanley).—W. G. S.]—וַיִּרְמְסֶנָּה, 2Ki_9:33, literally: And he trode her under foot, not, however, “with his own feet” (Ewald). He caused her to be trodden under foot, i.e., the horses of his chariot trode upon her. Hence the Sept. and Vulg. have the plural συνεπάτησαν αὐτήν, conculcaverunt eam (cf., Hom., Il., x. 432; xi. 534).
2Ki_9:34. And when he was come in, &c. After Jezebel was slain, Jehu went into the palace, took possession of it, and refreshed himself, after the day of bloody labor, with food and drink. Then, not, according to Köster’s fiction, at the banquet, but afterwards, he gave orders to see to the corpse of Jezebel and bury it. He calls her: this cursed woman, not “abusing her in his wrath” (Thenius), but as the originator of all the corruption which had now met with its fitting reward. Nevertheless, he does not wish to have her refused burial, for, he says, she is a king’s daughter. Not, therefore, because she was the wife of Ahab, the mother of Joram, and the grandmother of Ahaziah, but because she was the daughter of the king of Tyre and Sidon, she was to be spared the last ignominy of lying unburied (see note on 1Ki_14:11). Polus: Forte sic fecit, ne invidiam et odium regum Zidoniorum in se inflammaret. When he was told that sepulture was no longer possible, he remembered also the remainder of the oracle which he had quoted in 2Ki_9:26 (1Ki_21:23). This shows that that was no prediction post eventum. He quotes the oracle freely, according to its sense, calling to mind particularly that portion of it which seemed to him the most important. This explains the use of חֵלֶק instead of חֵל (see above, on 2Ki_9:10 [and the Grammatical note on that verse]). Jehu did not intentionally bring it about that Jezebel had no sepulchre, i.e., that there was no spot which perpetuated her memory. This was ordained by God. The memory of her was to be rooted out (Psa_34:16).
HISTORICAL AND ETHICAL
1. The fall of the house of Ahab is one of the most important events in the history of the Israelitish monarchy, and is marked as such by the detailed and vivid description which we have of it. In order to understand it correctly and estimate it justly we must look at it from the stand-point of the Old Testament theocracy. The house of Ahab was not only devoted to the cultus of the calf-images of Jeroboam, but it had also (a thing which no other dynasty had ever done) formally introduced idolatry, murdered the prophets, and persecuted the worshippers of Jehovah. All attempts to draw it away from these evil courses had proved vain. We see from 2Ki_10:18-28 how far the worship of Baal had taken possession of the kingdom of the ten tribes. As a result of intermarriage with the house of Ahab, the evil had spread to Judah also, and had been already fostered by two kings, Jehoram and Ahaziah. “According to all appearances, therefore, the corruption, which had already eaten so deeply into Israel, and which, in spite of all the opposition which the prophets had exerted, threatened to gradually destroy all the good influences which remained, was about to strike root also in Judah, the last stronghold of the religion of Jehovah, and thereby to destroy the very foundation of the Mosaic theocracy” (Eisenlohr, Das Volk Israel, ii. s. 192). The rule of the house of Ahab was, in very truth, the opposite of what the monarchy of Israel ought to have been. Instead of holding and maintaining (Deu_17:19-20) the laws and commandments of Jehovah, and, above all, the Mosaic law, the covenant upon which the existence of Israel, as the chosen people, rested, it destroyed, consciously and intentionally, the foundations of the Israelitish nationality, and was, therefore, a continual rebellion against Jehovah, the true and only king of Israel. The prolonged rule of this house would have drawn Israel down into heathenism, and would thereby have frustrated its destined influence on the history of the world. It would have been the end of Israel as the chosen people of God. The overthrow of this house had become a matter of life and death for the Old Testament theocracy as an institution, and a necessity, if God’s redemptive plan with Israel was ever to reach its consummation. It had been threatened many times with destruction, and, after it had shown itself during forty years incapable of reformation, the time was come at last when it was to meet the fate with which it had been threatened. It was so decreed in the counsels of Him who raises up and puts down kings, who has power over the kingdoms of men, and gives them to whomsoever He will (Dan_2:21; Dan_4:14; Dan_4:31). Here, therefore, the question of the justifiableness of rebellion against a legitimate dynasty, or of revolution in the ordinary sense of the word, cannot arise. The course of the house of Ahab was a rebellion against all law, divine and human, in Israel. It was, therefore, a revolution which was being brought about by those in authority. Therefore it resulted in a catastrophe which was not the overthrow of divine and human order, but rather its restoration. All the details of the occurrence must be weighed from this stand-point.
2. The long-threatened downfall of the house of Ahab is the work of the prophet Elisha, in so far that he gave the order to anoint Jehu king. His name therefore stands at the head of the narrative, and whereas, in other places, his name stands either alone or with the epithet, “man of God,” here we find him expressly called “the prophet,” in order to show that he did what is here recorded of him as a prophet, i.e., by virtue of his prophetical calling; as one, therefore, who, as he himself solemnly declares (1Ki_17:1), stands, like Elijah, “before Jehovah,” and, as an immediate servant of God, acts in His name and by His authority. Thereby we are pointed, from the outset, to the grand difference between the fall of the house of Ahab and that of the other earlier or later dynasties. While the latter were all over-thrown by military chiefs, whose only concern was to arrive at power, the fall of the house of Ahab was brought about by the prophet, and did not aim at the gratification of ambition, but at the uprooting of the idolatry which had been introduced and fostered by this family. The first and chief duty of the prophets, before all, of the great prophets Elijah and Elisha, consisted in bearing witness by word and deed against the radical evil, idolatry, in combating it by every means, and in plucking it up by the roots. Jehovah had appointed them “watchmen over His people,” and armed them by His Spirit for this work, in order that the great object of the choice of this one people out of all the nations of the earth (Exo_19:3-6), i.e., its destined influence in the history of the world, might not be frustrated (Hab_2:1; Eze_3:17; Eze_33:7; Jer_6:17; Jer_6:27). The words which Jeremiah heard, when he was called to be a prophet: “See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant” (Jer_1:10; cf. Jer_18:7; Eze_43:3; Eze_32:18), hold true of all true prophets. They appear, therefore, as Knobel (der Proph. der Hebr., i. s. 196 sq.) justly observes, not only as heralds of the acts of God, but also as executors of them, and things are often ascribed to them which in truth were done, and could be done, by God alone (see Exeg. on 1Ki_19:15-18, and, besides the places already quoted, Jer_5:14; Jer_25:15; Hos_6:5). It was therefore the right and duty of the prophet Elisha, when idolatry had been pushed to the utmost, and every attempt to bring the house of Ahab into other courses had failed, by virtue of his prophetical office and calling, to labor to bring about the fall of that dynasty and the foundation of another. Far from being a sinful and rebellious undertaking, what he did was, for all Israel, as Eisenlohr himself admits, “an act of salvation.”
3. The anointing of Jehu is generally regarded, as it is by Keil, as the fulfilment of “the last of the commissions which Elijah received at Horeb” (1Ki_19:16). But the correct interpretation of that passage (see notes thereon) makes this explanation unnecessary; and it is moreover to be noticed, that such an explanation presupposes that Elijah commissioned his successor to do something which he was commanded to do, and which he might have done, since Jehu was already, in the lifetime of Elisha, in the train of Ahab (2Ki_9:25), but which he nevertheless did not do. There is no hint in the text that this act of Elisha was a fulfilment of that command to Elijah, and it is not consistent with the universal and unconditional obedience of Elijah. [The discrepancy between this chapter and 1Ki_19:16 in this particular must be frankly admitted. Even a superficial examination will show that, between the two, this passage contains the historical account of the share of the prophets in Jehu’s revolt.—W. G. S.] It is still more improbable that Elisha should not have executed a commission which had been given him, as is suggested, by Elijah, but should have commissioned another, a prophet-disciple, to do it. Von Gerlach thinks that the “already aged Elisha” did this, because “he was bent with age;” but Elisha did not die until Joash was on the throne (2Ki_13:14), so that he lived for at least forty-three years after Jehu was anointed. Accordingly, at the time of that event, he was not fifty years old. Neither can the reason which Krummacher assigns be maintained: “Nothing could have been more distasteful to the loving and evangelical disposition of Elisha than the command, in his own person, to put the avenging sword into the hands of Jehu. So God, who, father-like, weighs with the most tender anxiety what He may demand of each one of His children, and what not, exonerated him from this duty, and allowed him to send one of the prophet-disciples in his place.” The narrative itself shows us the reason clearly. The prophet-disciple was commanded to lead Jehu into an inner chamber, and, after anointing him, to depart immediately, without speaking a word to any one. The important transaction was, therefore, to be carried out in private, and to be kept as secret as possible. This was the reason why Elisha did not take it in hand himself, for if he, the well-known head of the prophet-guild, had gone to Ramoth and had had dealings with Jehu, it would have occasioned great observation, and the cause of his coming could not have been kept secret. The affair was to be kept quiet for a time, and only to be proclaimed when the right time should come according to the leadings of Providence, just as, at a former time, the communication of the prophet Ahijah to Jeroboam (1Ki_11:29 sq.) was not to be made public, and Jeroboam had to wait until the right moment for his elevation came (see Hist. § 3 on 1Ki_11:14-43). Therefore also Jehu did not at once make known to his fellow-commanders what had been done, but gave them an evasive answer. When they pressed him, he broke silence and thought that the right time had come. Elisha limited his own action strictly to the announcement of the destiny which awaited Jehu. All the rest he left to the control of Providence, so we hear no more of him until his death (chap. 13.).—As for the act of anointing, it was not performed with “the sacred oil of anointing” (Menzel), as in the case of the kings of Judah (1Ki_1:39; cf. 2Ki_11:12; 2Ki_23:30), for, in the kingdom of the ten tribes, where there was no sanctuary of Jehovah, and where the levitical priesthood did not exist, it appears that the kings were not anointed at all. It was not, therefore, a priestly act which Elisha in this case executed, but a prophetical one, i.e., a symbolical act, a physical sign and testimony of that which Jehovah has determined upon and will do. Hence it is accompanied by the words: “Thus saith the Lord: I anoint thee,” &c. (2Ki_9:3-6), just as in 2Ki_2:21, where the prophet throws the salt into the fountain with the words: “Thus saith the Lord: I have healed these waters” (see pp. 17, 25). For the significance of the act of anointing, when it is ascribed to Jehovah himself, see above, note on 1Ki_19:15-18.
4. What Schlier (Die Könige in Israel, s. 207) says of the newly-anointed king Jehu, holds true. “There are few persons in the sacred history who have been so variously judged as he. To some he is a stirrer up of rebellion and a bloody despot; others see in him a pure and unimpeachable servant of the Lord. Both equally err, for both depart alike from what the sacred record declares, and all depends, especially in the case of Jehu, on allowing ourselves to be led simply by the record.” If we restrict ourselves to what is said in chap. 9, this much is certain, that he did not make himself king. There is not a word to justify the suspicion that he plotted and conspired before he was anointed king; on the contrary, the story shows clearly that the prophetical calling to be king surprised and astonished him, and also that his fellow-commanders knew nothing of it. He ought not, therefore, to be put in the same category with Baasha, Zimri, Shallum, Menahem, Pekah, and Hoshea (1Ki_15:27; 1Ki_16:9; 1Ki_16:16; 2Ki_15:10-30), who, instigated by ambition, without authority and in self-will, took the royal power into their hands. He was called to be king by the prophet, in the name of Jehovah. The explanation of the selection of just this man, as the instrument for the destruction of the house of Ahab, and for the uprooting of idolatry, is found in the fact that at that time there was scarcely a man who united, as he did, all the necessary qualifications; so that Ewald also is forced to admit that “Elisha certainly could not have fixed his eye upon a military chief who was better fitted for the purpose he had in view.” In the first place, Jehu was a decided opponent of idolatry and of the abuses which were connected with it (2Ki_9:22). The opposition of the prophet Elijah to Ahab and Jezebel, after the murder of Naboth, had made an indelible impression upon him, so that he had not forgotten the words of the prophet sixteen years afterwards (2Ki_9:25; 2Ki_9:36). This was the first characteristic which was required. Jehu possessed the second also. He was a man of the greatest energy. Pushing onward with boldness and enterprise, decided and pitiless, he shrank back before no difficulty (2Ki_9:20; 2Ki_9:24; 2Ki_9:32 sq.). Moreover, he did not lack prudence or wisdom (2Ki_9:11; 2Ki_9:15; 2Ki_9:18). Finally, he stood high in the popular esteem as a military leader. After Joram left Ramoth he seems to have had supreme command of the army. We see from the joy with which his fellow-commanders caught up his nomination and anointment, and from the readiness with which they obeyed his commands, that he enjoyed their fullest confidence (2Ki_9:14-16). It is true that his subsequent conduct is fierce and soldier-like; that was the natural product of his character, calling, and education. “To drive like Jehu” has become a proverb. We ought not to overlook the fact, however, that nothing was to be accomplished here by mild and kind means. If the deep-rooted evil of idolatry, which threatened Israel with total ruin, was to be rooted out, it could not be done without violence. Moreover, we have to notice that Jehu, when Joram came to meet him, did not shoot him down at once, but, is answer to his question: “Is it peace?” declared that, so long as his mother, Jezebel, nourished shameful idolatry in Israel, there was no chance for peace and prosperity in the kingdom. Upon this absolutely true declaration of Jehu, Joram turned and cried “Treason,” and took to flight, so that he took sides with his idolatrous mother. Not until this point did Jehu send the death-arrow after the flying king (who sought to reach Jezreel, and to join her), and give orders to pursue Ahaziah, who came with Joram, and who likewise took Jezebel’s part. As Joram fell upon the very spot of ground which had been taken from the murdered Naboth, Jehu, who saw in this incident a dispensation of God, felt encouraged to proceed with his fierce task. So too, he did not slay Jezebel without further delay, but only when she put herself in opposition to him, and shouted down to him her impudent defiance, and insulted him as another Zimri, i.e., as a murderer and traitor, did he call out to “throw her down.”
[Jehu came to Jezreel on purpose to put to death the king and the queen-dowager. Of the particular circumstances in which he should meet them, or of the accident which was going to throw in his way the king of Judah, another member of the house of Ahab, he could know nothing beforehand. Ewald thinks that he had had half-formed plans in his mind ever since the time when he heard the prophet’s denunciation of Ahab, but Bähr is more correct, according to the text before us, when he supposes that the visit of the prophet and his business took Jehu by surprise. Whether this incident only came to ratify and bring to a definite determination half-formed plans which Jehu had long cherished, is a secret of his inner life which probably few or none, even of his contemporaries, ever learned. Whether it came at the very crisis of time when the commanders of the army were disgusted with the king, and excited with admiration of Jehu, to suggest to them an act which perhaps no one had yet proposed in words, is also uncertain, but it is a theory which is thoroughly consistent with the text. When Jehu had told them what the prophet had done, it was only a suggestion, something which might be neglected and allowed to fall and be forgotten. But the other generals caught at the idea enthusiastically, and proceeded to act upon it by proclaiming Jehu king with all the solemnity which the means at hand would allow. The affair had now entered a new phase. One of the prophets of Jehovah, who were, as a matter of course, hostile to the reigning house, might nominate a new king and anoint him, and the event might be passed by as only another declaration of hostility from a well-known and uncompromising enemy; but to proclaim the new king was an overt act of treason, and all who participated in it must know that there was no receding from it, and that the reigning monarch could never overlook or pardon it. Jehu’s cunning and caution had been shown in the reply to the generals in 2Ki_9:11, in which he tried, in the first place, to see if they were really the instigators of this proposition. Now that he was committed to an overt act, his promptness, decision, and energy showed themselves. “If it be your minds, if you are determined to take this step, then we must go forward at once. Let no one go out of the city to take news to Joram of what we have done.” He then set out himself for Jezreel. Between himself and the house of Ahab there was no possible compromise. He must gain the advantages of time and energy. He made no delay (this may be reckoned as a virtue on his part) in carrying out his purpose. He took circumstances as he found them, and carried out his intention as he best could. He unquestionably intended to destroy the whole house of Ahab when he returned to Jezreel. He could not tell what opportunities would offer, but it is clear that he meant to make opportunities if they did not come of themselves. He meant to get all the royal family into his hands and kill them. Bähr’s idea that he waited until Joram had taken sides with Jezebel, and waited until Jezebel had insulted him, is suggested by a laudable desire to excuse him, but it is an invention. We can hardly repress some feeling of pity, even for Jezebel, in reading the bloody and tragical details, but pitilessness is a virtue in a man situated as Jehu was. He had a task to accomplish which led through blood, and he had to follow it. To waver from pity or from fear would have been equal treason to his calling. The sentimentality which forgets the crime in pity for the criminal is a modern and a “civilized” weakness. It is not a feeling which a man called to conduct great national or religious revolutions can allow to dim the clearness of his judgment, or to unnerve his determination.—Jehu was, therefore, a cautious, crafty man, who was slow to commit himself to any irrevocable course of action, but energetic and unrelenting in prosecuting it when he had resolved upon it. He was a man of action, who did not hesitate or waver, and did not lose time in long plans, but struck quickly and surely where he had determined to strike. He did not shrink from difficulties, did not hesitate at harsh means of accomplishing his purposes, did not feel pity in striking down those who stood in his way, did not leave behind him anything which might, at a later time, rise up to mar or overthrow his work. This is not a lovely character. It does not present the amiable virtues, patience, pity, mercy, kindness. It is not a character to be imitated in modern, civilized, thoroughly regulated life, but neither ought it to be measured and judged by the standards of a society trained to peace and order, fearful of revolution, and encased in law. Its virtues must be sought in the use to which it put its strength, its energy, and its decision. It is a character, however, such as is needed to lead great movements; to give form, and purpose, and consistency of action, and perseverance, to a national effort, in times of discontent with existing institutions and tendencies, when all are convinced that the nation is going down, under depraved leadership, to ruin, but when no one seems able to step to the front and lead on the reformation. In the providence of God, such men are often raised up for great crises in Church and State. The man is swallowed up in the movement. It is impossible to tell whether the work has made him or been made by him. His personal virtues and faults are lost sight of in the stormy, tumultuous crisis in which he lived. We cannot, in justice, sit down in peace, when the storm is over, and lay the line of every-day standards to such a rugged character, and, from the stand-point of a time of order, peace, and quiet, condemn it in so far as it passed beyond the bounds of peaceful, domestic, citizen-like virtue. He was needed and was called; he responded, and accomplished his calling well. That is his place in the history, and that is the judgment on his career.—W. G. S.]
5. The fall of the three heads of the house of Ahab on one day is narrated with so much minuteness because it not only has simple historical significance, but also proves the inevitableness of the threats of God, and the certainty of His requital (“vengeance”) (2Ki_9:7-10; 2Ki_9:26; 2Ki_9:36). The sentence against the house of Ahab, which accompanied the anointment of Jehu, is almost literally the same as that which Ahija pronounced against the house of Jeroboam (1Ki_14:10), Jehu against the house of Baesha (1Ki_16:3), and Elijah against the house of Ahab (1Ki_21:21). Its repetition shows that it was the established formula of condemnation against every royal house which sought to undermine the foundations of the Israelitish nationality, the covenant with Jehovah. Those whom God had set to be watchmen over His people, were to pronounce the same sentence for the same transgression, wherever it occurred. (On the peculiarly Old Testament form of the condemnation, see 1Ki_14:1-20, Hist. § 1.) The day on which the three heads of the house of Ahab fell is, therefore, represented as a day of divine judgment. It has all the marks which belong to days of judgment in general, and to that one great general judgment at the last. It is a terrible day (Joe_2:29); it comes unawares, like a thief in the night, and overtakes those who are its just victims when they are careless and contented (Zep_1:14; Luk_17:28 sq.; 1Th_5:2 sq.); they cannot escape it either by flight or by resistance, they are brought to nought and come to a terrible end (Zep_1:18; Lam_2:22; Psa_73:19; Psa_83:17; Jer_2:26; Heb_10:27; Heb_10:31 &c.). It is to this day that the word of the apostle applies: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1Co_10:11).
6. The story of the end of Jezebel is given with particular detail, because therein the prophet’s threat was fulfilled with especial frightfulness. As the sin of the house of Ahab was represented to the fullest extent in Jezebel, the originator and patroness of idolatry, so her terrible end forms the crisis of the divine punishment. Ahaziah is fatally wounded, and dies in a strange place. Although he was, as Josephus says: πονηρὸς καὶ χείρων τοῦ πατρὸς αὐτοῦ, yet he was buried by his subjects, because he was “the son (grandson) of Jehoshaphat” (2Ch_22:9). Joram falls dead, pierced through the heart, but is thrown upon the field of Naboth and not buried. Jezebel is thrown down from the window by her own attendants; as she lies weltering in her own blood she is trodden under foot by horses, and her corpse lies unburied “like dung upon the fields” (see note on 1Ki_11:14). She appears here in her last moments such as she had ever been, proud and impudent, arrogant and domineering, [defiant and insolent]. She places herself at the window, painted and grandly dressed, and presumes upon her assumed majesty. Instead of recognizing in the judgment, which is falling upon her house, the just recompense for her misdeeds, instead of sueing for grace, she, who had shed so much innocent blood, and had exalted herself against the God of Israel, insults the instrument of the divine vengeance as a murderer and a traitor, demands that he shall submit to her, and threatens him, relying upon her imagined power, with destruction, if he persists. Just here judgment overtakes her. Her nearest attendants forsake the hated queen and hurl her down from her position. She does not reach the rest of the grave, and remains, even in death, marked with infamy for all time, a proof of the truth of the words: “It is a fearful thing to fall into the hands of the living God” (Heb_10:31).
7. Modern historians represent the elevation of Jehu to the throne of Israel in a very different light from that in which it appears in the Scriptures. According to Winer (R. W. B., i. s. 37, 600): “Elisha secretly anointed Jehu king of Israel (the prophets could not even yet forget the injuries they had received from Jezebel, the mother of this family!);” in consequence of the unfortunate campaign of Joram against Hazael of Damascus “a rebellion broke out in the Israelitish camp; Jehu killed his king, and, soon afterwards, Ahaziah also.” According to Menzel (Staats und Relig. Gesch. von Isr., s. 205 sq.): “The relation in which Elisha stood to Hazael was not without influence” on the overthrow of the house of Ahab; he (Elisha) was in communication with Hazael; Joram gave the command of the army to Jehu when he returned wounded to Jezreel, “without surmising that Jehu had already conspired with several of the other generals for his overthrow. The time for the accomplishment of the change of dynasty planned by Elisha has come; Elisha sends one of his servants to the camp with the holy oil of anointment, commands that it shall be poured upon Jehu’s head and that he shall be called upon to make himself king, and to root out the house of Ahab.” According to Köster (Die Proph., s. 94): “Hazael’s accession to power is parallel with that of Jehu which immediately followed.” Jehu had “conspired even before Joram was wounded, and, when he killed him,” he gave to Elisha’s prophecy against Ahab (1 Kings 21.) an extension which made it subserve his plans. Finally, according to Duncker (Gesch. des Alterthums, i. s. 413), it was the “hostility of the prophets of Jehovah” which brought such a sad fate upon Joram and his house. [There can be no question that it was. Duncker, however, seems to criticize the history of the period from the stand-point of Ahab in 1Ki_18:17; 1Ki_21:20 (“Art thou he that troubleth Israel;” “Hast thou found me, O mine enemy!”). It may be that he is led to it by a revulsion from the naïve method of reading the Scriptures which insists on making some characters saints and others demons, but it is simple perversity, and uncritical self-will to take the contrary side. Some of the old expositors seem to have felt that in reviewing the acts of one who is called “good” in the record, they must excuse and explain away and account, on all kinds of imaginary hypotheses, for any acts of his which were not good according to our standards. Also that, when a character is marked as “bad” in the record, they must interpret any good acts of his in an unfavorable manner. The modern critics, many of them, revolt with disgust from a notion, which is so manifestly unjust and unsound, into the other extreme. Many of them proceed as if they had adopted some such canon as this: Every person, who is made a hero or a saint in the record, was in reality a coward and criminal, and, vice versa, all who are represented as wicked and base, were, in fact, noble and good; the writers, from some prejudice, or for some partisan reason, represented them as we find in the record, therefore, to get at the truth, we must take them all by contraries.—W. G. S.] Elisha [Duncker goes on to say], “was the favorite attendant of Elijah, and stood at the head of the prophets of Israel.” After the siege of Samaria (2Ki_6:24 sq.) “he resided for a time among the enemies of his country in Damascus. Here, at his instigation, Benhadad, the king, was murdered by Hazael, one of his servants, who now ascended the throne, and recommenced the war against Israel, not without encouragement from Elisha. Joram was wounded at a battle in Gilead, and left the army in order to be healed at his palace in Jezreel. This moment seemed to Elisha to be favorable for the overthrow of the king of Israel also. Samuel had once favored David’s rebellion against Saul, so also Elisha now succeeded in prevailing upon Jehu, one of the generals of the army, to rebel against Joram.” It is not necessary, after the detailed explanations which have been given above, to refute at length this construction of the narrative. The biblical passage before us, which is the only authority we have for this history, contains no ground whatever for the suspicion that there was a connection between the murder of Benhadad by Hazael and the overthrow of the house of Ahab by Jehu. It is an assertion which is as false historically as it is revolting, that Elisha instigated Hazael to murder his master, then encouraged the attack of the national enemy upon his own country, and finally provoked Jehu to rebellion. What just reason is there for making such a vulgar intriguer, political agitator, instigator of rebellion and traitor, out of the “man of God?” The assertion that Jehu had formed a conspiracy with the other generals before Joram was wounded, and he was anointed, and that he brought about a rebellion in the army, is equally groundless and false. The text contradicts it distinctly. But the whole tenor of this conception of the history is to set aside the true reason for the overthrow of the house of Ahab, viz., the corrupting idolatry which had been introduced by this house, and which was destroying the character of the nation. Although this reason is perfectly clear, yet it is ignored, and instead of it, the true reason is said to lie in personal hostility, ambition, and other passions, so that finally the whole story appears only as a drama in which human interests are at stake and depraved forces are in play.—Ewald’s conception of the history is far better and more probable. He explains (Gesch., iii. s. 526; cf. also s. 382) [3d ed. 566 and 409 sq.] “The Great Revolution” by the conflict which had been maintained ever since the time of Solomon, “between the two great independent powers,” the monarchy and the prophetical office as a national institution in Israel [prophethood, if one may coin a word, after the analogy of priesthood, for the prophetical office as an institution—Prophetenthum.] “Heathenism, fostered by the monarchy, threatened to displace the old religion, in both kingdoms at the same time. But just at this point the old religion stood desperately on its defence once more against the new one; in the first place, it is true, only spasmodically (! ?), and through that instrument only which had hitherto been its living fountain, and its most powerful force, viz., the prophethood.” This explanation is based upon that idea on which Ewald’s method of presenting the history rests, and which has been referred to several times above (see 1Ki_11:14-43, Hist. § 3), viz., that “violence” was a radical trait both of the monarchy and of the prophethood (Gesch., iii. 13), and that, therefore, they stood in opposition to each other as “independent powers,” and struggled for the supreme control—a theory which we cannot by any means regard as correct. The prophethood does not anywhere appear as an “independent power,” parallel with the monarchy. The prophets never combated the monarchy as such, and never strove with it for the supremacy, as, for instance, the popes with the emperors. No prophet ever strove for royal authority, or endeavored to raise himself to the throne. The two great prophets, Elijah and Elisha, who had, most of all, to resist the kings who were their contemporaries, were farthest from all hierarchical tendencies and from all lust for power. They remained poor and humble, and had, from all their strifes, neither advantage nor enjoyment. The office and calling of the prophets consisted in taking care that the covenant of Jehovah, the fundamental constitution of Israel, should be maintained in its integrity. They were not to rule by the side of the kings, much less over them, but to be the standing corrective to the royal power, when this departed from the Mosaic constitution, according to which it was bound to rule (Deu_17:19-20). The prophets were not, therefore, in hostility to all the kings, but only to those who, in contradiction with their calling to be servants of Jehovah, despised, more or less, the covenant of the God of Israel. They must resist most earnestly of all those kings, who, like those of the house of Ahab, not only broke that covenant, but also introduced and fostered idolatry, or, at least, tolerated it. Nothing could be more perverse then, as Knobel himself has shown (Der Proph. der Hebr., i. s. 11 sq.), than to make an “hierarchical party or caste” out of the prophets, or “to regard them as restless, innovating demagogues, who were continually plotting, striving to introduce arbitrary changes, and stirring up the people to rebellion against the government.” [This, then, was the true hostility between the prophethood and the monarchy. A single reflection, however, will show how deep it was. The history of the foundation of the monarchy in 1 Sam. throws doubt upon the degree to which it was founded or approved by the prophetical authorities of the time. Under a king like David the prophethood, an institution which took its specific authority from direct and continual inspiration, and the monarchy, an institution founded it is true by God in the first instance, but deriving its continued authority from descent and tradition (in which sense they certainly were independent authorities, each claiming the right to direct and control), worked in sufficient harmony. In the case of another king, who departed from the standards of judgment which were maintained by the prophets, there would be opposition and hostility. The warnings of the prophets were resented, in such cases, as unwarrantable interference, by the kings. The actions of the kings were condemned and protested against by the prophets. Under a theocratic constitution, such as that of Israel always was in theory, where there was no possibility of a division of departments of activity into civil and religious, political and ecclesiastical, church and state, these collisions were inevitable, if the king departed from the prophetical standards. Thus these two authorities came into collision. They both sought to control the nation. It is very true that neither one ever sought to usurp the peculiar functions of the other, but that is little to the point. One sought to control by means of external authority (i.e., in the last resort, by force); the other sought to control by moral influence. As long as the prophets approved what the monarch did there was no jarring; as soon as they did not thus approve, antagonism arose. They rebuked the king, which seemed like insubordination, and they denounced him to the people, which seemed like inciting rebellion. There is certainly no case of factious or ambitious or hierarchical opposition to the monarchy on the part of any of the prophets, but, as a matter of history, there were so few of the kings who came up to the standards which the spiritual authority maintained, that there was hostility between the two great authorities of the state during almost the entire duration of the monarchy. As for Ewald’s opinion, he certainly does not mean to say that there was any such conflict for worldly and physical supremacy as has marked modern history (popes and emperors).—W. G. S.] The prophethood in Israel is a peculiar phenomenon, as the people of Israel is a peculiar phenomenon in the history of the world (Knobel, s. 1 sq., De Wette, Sittenlehre, i. 1, 32). It cannot, therefore, be judged from a general historical, that is, from a natural and human, stand-point. This is especially true in the case before us of the overthrow of the house of Ahab and the elevation of Jehu to the throne. If we abandon here the theocratic stand-point of the author of these books, which is above distinctly maintained, the prophethood becomes a mere caricature of what it really was, and of what it was intended by God that it should be.
[8. If we refuse to consider the bearing of this story upon the justifiableness of revolution, we turn away from one of its most prominent practical lessons. We have here two cases of regicide in close juxtaposition—Benhadad by Hazael, and Joram by Jehu. Evidently we cannot measure them by two different standards of right. We have seen above that, so far as the history informs us, the former of these was one of those cases of palace-revolution which are almost the only articulating points in oriental history. Hazael slew his master in order to usurp his authority. Morally weighed, it was just as bad as the act of a highwayman who slays a man in order to take his purse. Of the state of the kingdom under Benhadad and of the comparative benefits or injuries which it received from Hazael, we know very little. As a military leader Hazael was the abler of the two. Beyond that we know nothing. Jehu’s case was in many respects different. A family was on the throne which had introduced a licentious worship, had fostered it, and had persecuted the older and purer religion, which, if it had not succeeded in taking so firm hold of the people as to hold them to purity and virtue, at least had not been itself a deep corrupting influence. The mischief had spread so far that it was time to try the last and severest measures or to give up the contest entirely. The indictment was made out against the ruling house, of corrupting the national honor and undermining the national existence, of depriving the nation of a religion whose spirit was pure and elevating, and giving it one whose spirit was corrupting and licentious. It was time for every man to make the choice which Elijah put before the people in 1Ki_18:21, and for those who were on the side of Jehovah to strike without pity, for their cause. Jehu was the chosen leader and representative of this party, and it was in its interest that he became a regicide. There is no ethical principle, therefore, which the chapter teaches more plainly than this, that a nation is not to let itself be robbed of its highest and best goods, its purest traditions, and its holiest inspirations, by any dynasty, however unimpeachable its legitimacy, for fear of “revolution.” How terrible these national convulsions are, modern history shows clearly enough, and we shall see it also in the development of this history. They are terrible remedies for terrible diseases, and the chapter before us gives a test of when and how they are justifiable. They are justifiable as the last resort in the utmost danger, when religion, and liberty, and morality, and national honor can be saved by no other means.—Jehu was anointed by authority of a prophet of Jehovah, but we have to bear in mind that this authority was given also, if it was not executed, in the case of Hazael (1Ki_19:15). The one was just as much an instrument in the hands of God for carrying out his plans in history, according to the biblical representation, as the other. We may leave this important chapter with the following paragraph from Ewald (Gesch., iii. 573), in which he reviews this revolution and points forward to its consequences: “The spirit of the ancient religion had, therefore, once more arisen in its might, in the kingdom of the ten tribes, against the intrusion of the foreign and heathen religion, and that was now accomplished which Elijah, in his labor and suffering, had never been able to accomplish. The nation was once more delivered, by means of a terrible and powerful revolution, from the mistakes and errors into which it had allowed itself to be plunged. It was once more forced back upon its own peculiar origin and foundation, so far, at least, as it is ever possible for an earthly kingdom to return to its own origin. He, whose warrior-hand was alone fit to be the instrument of such a revolution, Jehu, had shown himself to be, yet again, one of those unexpected and irresistible champions of the cause of Jehovah, such as the judges had once been, with this difference only, that he did not have to fight, as they did, against external, but against far more dangerous internal, foes of this cause. The horrors by which this revolution was marked were in truth scarcely to be avoided, partly on account of the character of the ancient national religion, partly on account of the deep roots which, at that time, heathenism and the authority of the house of Omri had struck in both kingdoms, but especially in Israel. Nothing can be more incorrect, therefore, than to say that, when Elisha caused Jehu to be anointed, he neither foresaw nor approved of these acts of violence and bloodshed. He could not have had such a dim vision of the future as not to foresee them, although he certainly did not designate the separate victims beforehand, after the fashion of a Roman proscriptor. Moreover, there is nothing which would render it probable that Elisha disapproved of those acts after they were committed. But the deeper and less apparent evils which lay in the horrible incidents of this, as they lie in the horrors of every, revolution, made themselves continually more and more apparent, and were continually more and more sharply felt, in the course of the history, as we shall see below.”—W. G. S.]
HOMILETICAL AND PRACTICAL
2Ki_9:1-37. God’s Judgment upon the House of Ahab: (a) The herald of the judgment, 2Ki_9:1-10; (b) the executor of it, 2Ki_9:11-20; (c) the victims of it, 2Ki_9:21-37.
2Ki_9:1-8. Krummacher: Jehu. The approaching vengeance; the commission of God to Elisha; the sending of the prophet-disciple; Jehu’s anointment and the object of it.
2Ki_9:1-3. Würt. Summ.: The Lord God deposes kings and raises them up, Dan_2:21; Pro_8:15 sq. There is no established authority which is not from God. A calling to govern is the work of God, whether it comes through intermediate persons or not. Therefore, since rulers and governors are ordained and established of God, they ought to govern themselves according to God’s will, and every one ought to respect and honor them for God’s sake, and show them all due obedience, Rom_13:1 sq. When kings and governors sin and do evil, and nobody dare lisp a word, or still less punish them, then God comes and raises up other rulers, and uses them as his executioners to punish such wicked rulers. Even though a long time passes, wickedness is not forgotten by God. He rises up at last and sends against wicked men those who will fulfil his sentence without pity. Therefore let all rulers guard themselves from all wrong, and especially from all persecution of the servants of God and just men. Also let not any one, without God’s command, lay hand upon those in authority, lest he call down God’s judgment upon himself.—What Elisha did, he did in the name and at the command of God, and he would have forsaken his duty if he had not done it. The prophets were not there to sleep and to lay their hands in their laps, when the ordinances of God were being trodden under foot, but God set them as watchmen over His people, that they might root up the weeds, and plant and cultivate what was good.—Krummacher: None of the modern revolutions can appeal to any such revelations of the divine will; nay, the standard-bearers would smile if any one should demand of them to show any authority of this kind for raising a revolt. The modern revolutions have all sprung from another soil, either more or less apparently, and are condemned by God’s words: Whosoever resisteth authority, resisteth God’s ordinance. [This leaves the mutual relations and obligations of governors and governed very unclear. Governors must be good, governed must be obedient. For homiletical purposes a clearer definition of the limits and mutual interlacing of these duties is of prime importance. I have attempted a sharper analysis below, at the end of the “Homiletical” section.—W. G. S.]
2Ki_9:4-10. The Prophet-disciple: (a) His mission. (Krummacher: He is one of the humblest in Samaria, a poor, insignificant boy, and he carries a kingdom to Ramoth! How great the Lord appears in this incident, but also with what cutting irony He meets all the arrogance of the self-made gods of earth!) Here also 1Co_1:28 applies. (b) His obedience. (He raises no objections, although the task is hard for him. He might have said: “I am a child,” &c., Jer_1:6. He is to go into a besieged city, to go before the generals of the army, to put his life and liberty at stake, yet he goes with no sword at his side; without a companion he ventures to go into the army of the king, to anoint another to be king. All human scruples and fears disappear before the duty of obedience. In obedience he does not fear, and lets no danger terrify him, for he knows and believes what is written in Psa_91:11-13 and Psa_27:1). (c) His fidelity. (He does no more and no less than he is commanded. He has a great commission entrusted to him, but he does not boast. He keeps the secret and departs as he came. He does not care what may be thought of him, or what people may say, whether they think him a “mad fellow” or not. So the Apostles also carried the secrets of God out into the wide world, and had no other interest than that they might be found true.)
2Ki_9:7-10. The world of to-day will not hear that: “The Lord will take vengeance on his adversaries,” etc. (Nah_1:2; cf. Deu_32:43), and declares that this is only an Old Testament potion, and that the Gospel knows only one God who is a God of love. It is true that God does not seek revenge, but he is an holy, and therefore also a just, God, who requites men as they have deserved, and repays each according to his conduct (Job_34:11; Rom_2:6). A God without vengeance, i.e., who cannot and will not punish, is no God, but a divinity fashioned from one’s thoughts. The same gospel, which teaches that God is love, says also: “It is a fearful thing to fall into the hands of the living God,” and: “Our God is a consuming fire” (Heb_10:31; Heb_12:29). The same law which says that God is an avenging God towards his enemies, says also that he is “merciful and gracious, long-suffering, and abundant in goodness and truth” (Exo_34:6).—Krummacher: “The blood of my servants:” Listen! He has indeed permitted them to lay violent hands upon His servants, but He has not overlooked or forgotten it. Nothing cleaves more irresistibly up through the clouds than the voice of the blood of persecuted saints. Nothing is better adapted to pour oil upon the flames of the divine wrath against the godless than the sighs which their cruelty forces from a child of God. The blood of the saints has often cried from earth to heaven, and what judgments it has called down! Let the persecutors of all centuries appear and bear witness. (Nebuchadnezzar, Belshazzar, Herod, Agrippa, Nero, Inquisitors of Spain, the Louises of France, Charles IX.): bear witness all, what a dangerous thing it is to lay hands upon the saints of the Most High!—This is not the only instance where God has raised the destroying axe over a dynasty which was morally rotten. He often makes use of royal families, which have fallen into moral decay, for the discipline of nations, but the time never fails to come when he passes sentence of destruction upon them, and brings speedy ruin upon the condemned. A family-tree does not stand firm in gilded parchments and registers; only when it is planted by the waters which flow from the sanctuary of God, will it continue to flourish vigorously.
2Ki_9:11-16. Jehu, the new King of Israel. He makes known to the generals his nomination to the crown; he is gladly hailed king by them; he enters vigorously and without delay upon his calling.
2Ki_9:11. Keep secret for a time that which occurs in thy chamber between thee and thy God. Do not proclaim it upon the housetops, but wait until Providence shows thee an occasion to make it known (Psa_37:34). “Fools have their hearts in their mouths” (Sir_21:28).—Berleb. Bibel: It was, then, a common thing at that time to regard the prophets and servants of God as fools, enthusiasts, and fanatics, and to look upon them with contempt (Act_26:24; 1Co_4:10; Act_17:18).—Do not judge according to the external appearance, and the first superficial impression, in regard to persons and things which thou dost not know or understand. That which thou callest folly and nonsense is often the deepest wisdom (1Co_1:23-25).
2Ki_9:12. If the generals, when they heard that God had anointed Jehu to be king, hastened, spread out their garments, and shouted: “Jehu is king,” how much more should all shout Hosanna to him whom God has anointed with the Holy Ghost (Act_10:38), and has seated at His right hand in heaven, who will rule until He has subdued all His enemies under His feet.
2Ki_9:15-37. The Day of Judgment. See above, the Histor. § 5.
2Ki_9:17-20. The Watchman on the Tower. He sees the approaching danger and reports it, but the secure and blinded kings will not be disturbed until it is too late. It is the duty of those whom God has made watchmen over souls, to make them aware of all dangers which threaten them, and to repeat continually the exhortation to watch (1Co_16:13; Mar_13:37).
2Ki_9:20. Osiander: Dilatory and careless people do not accomplish anything. Only diligent and energetic persons succeed.—Test thyself to see what spirit moves thee. The right motive-power is the Holy Spirit, which never guides to folly. One may conduct spiritual affairs and manage the concerns of the kingdom of God with folly, want of judgment, and heat (Rom_10:2). Those only are children of God who are moved by the Spirit of God (Rom_8:14); the fruits, however, which this Spirit causes to ripen in them, are love, joy, peace, &c. (Gal_5:22).
2Ki_9:21. Observe the wonderful dispensation of the divine justice. Joram himself gave the order to “make ready,” in order, without knowing or wishing it, to ride out to the place where Naboth’s blood was crying for vengeance, and where ruin was prepared for him.
2Ki_9:22 (18, 19). “Is it peace?” Berleb. Bibel: So it is to-day also. A false peace is demanded of those who are sent to make known the stern truth, in order that hoary evils may not be exposed. Those who have not true peace, generally want an external, shameful peace at any price (Eze_13:16). Ask thyself first of all: “Is there peace in thy heart?” and seek peace from Him who is our peace (Eph_2:14).—There can be no lasting peace where there is apostasy from the living God and His word; licentiousness, injustice, and tyranny; there strife and war, with all their attendant miseries and horrors, must come. “Though His sword rests for a time, yet it does not rest in its scabbard” (Krummacher).
2Ki_9:23-29. The Death of the Kings of Israel and Judah. It was sudden, unforeseen, and fell upon them in their security and blindness. The proverb applies to Ahaziah: “Mitgegangen, mitgefangen;” hunt with the fox, and you will be hung with him. (Würt. Summ.: Refrain from bad companions, if thou wouldst not be punished with them.) The one is thrown upon Naboth’s field, and left without a grave; the other is brought indeed to the sepulchre of his fathers, but what is the use of a royal sepulchre to him who has lost his soul? (Luk_16:22).
2Ki_9:25 sq. Würt. Summ.: All parents should take warning by this and not collect unrighteous wealth either for themselves or their children, for “treasures of wickedness profit nothing” (Pro_10:2), and there is no blessing with them. They rather bring corruption to both parents and children (Jer_17:11).
2Ki_9:30-37. What does the frightful end of Jezebel teach us? (a) The transitoriness and nothingness of human might and glory. (Jezebel relies upon her might; before her the people tremble. She controlled and directed three kings; she raged against all who did not submit unconditionally to her will; now she lies, thrown down from her height, like dung upon the field, so that no one could say: “That is the great and mighty queen Jezebel.” Dan_4:34; Luk_1:51; 1Pe_1:24.) (b) The certainty of divine retribution. (Gal_6:7 sq. Jezebel was an enemy of the living God and of His word; she seduced old and young to apostasy; she persecuted all who still held firmly to Jehovah. Her terrible end proves that such a temper is certainly punished. Her end has no parallel in Israelitish history. It calls aloud to all unto this day: “Woe unto him that buildeth his house by unrighteousness” (Jer_22:13), and it is a pledge of the truth of this assertion: “Only with thine eyes shalt thou behold and see the reward of the wicked” (Psa_91:8).
2Ki_9:30-31. How Jezebel meets her end. (a) Her last action (2Ki_9:30); (b) her last word (2Ki_9:31). She died as she had lived.
2Ki_9:30. How accurately this description fits many of her sex! The highest occupation they can conceive of is to adorn themselves, to show themselves, to conquer, and produce effects. Thou fool! If God demands thy soul of thee to-day, what shall all paint and powder upon the face avail before Him who tries the heart and the reins? Can velvet and silk cover thine inner stains? (Isa_3:16 sq.) There could be no sterner reproof of vanity, pride, and coquetry, and no more severe warning to take to heart the Apostle’s words 1Pe_3:3 sq. than the fate of Jezebel.
2Ki_9:31. What can be more perverse and pitiful than a man who boasts and puts on airs in the very face of death, and passes out of the world with abuse and insults against God, instead of begging for pity and crying: “God be merciful to me a sinner!”—Jezebel, who murdered the prophets and Naboth, who revolted against the Lord of Heaven and Earth, calls Jehu a murderer and a rebel. The blind and stubborn human heart always finds in others just those sins of which it is itself guilty in a far higher degree.
2Ki_9:32-33. As the master is, so is the servant. Base men always cling to those who have power, and change their colors as the weathercock of fortune turns. He who is himself unfaithful cannot depend upon the fidelity of others. Psa_101:6 sq.
2Ki_9:37. Cf. Pro_10:7; Job_18:17; Job_20:4-7.
[The homiletical material of the chapter may be divided into two heads: the political; and the ethical or religious. The former here obtains especial significance, inasmuch as the record is primarily pure history, and not ethical or philosophical discussion. It has, therefore, the same utility which all history, sacred or profane, has for the instruction of succeeding generations. It shows certain institutions and certain human passions in play, and shows the consequences they produce. It is presented to us from a religious and moral stand-point, and its instruction is, therefore, great for the criticism of political institutions from the point of view of religion and morals. If we see here and in the succeeding chapters the horrors of revolution on the one hand, none the less do we see when and how revolution becomes a terrible necessity. All authority is a means, not an end. It is established, recognized, and obeyed, because it serves those ends. Its rights and privileges are correlative with duties, obligations, and responsibilities, viz., to accomplish the objects for which it was created. Its claims to obedience stand and fall with its fidelity in fulfilling its trust. If it fails in this, if it goes farther, and, in the pursuit of its selfish aims, and the gratification of its own self-will, threatens to crush and ruin the very interests it was created to serve, the time comes when obedience ceases to be a virtue and becomes complicity in a crime. In the absence of prophetical authority to fix the time and designate the leaders for renouncing allegiance, it is difficult to see who is to judge of these save the nation whose interests are at stake. This bears as complete application to republican institutions as to any other. God’s judgment upon the political sins, the recklessness, the self-will, and the selfishness of constitutional authorities is as sure as his punishment of royal transgressors. It is as possible for a representative assembly to sacrifice the highest interests of a nation as it is for a despot. Though, in the progress of civilization, constitutional restraints are so much developed that rulers are under a strict and unremitting responsibility, and other correctives are at hand than violence and blood-shed, yet the principles and their application remain. The highest national interests must be watched over, guarded, and maintained by vigilance, and by wise resistance to anything which would impair them.—The ethical and moral lessons of the chapter lie in the character and the fate of the chief actors in the tragedy. Of Jehu we have spoken above. When his strength, his virtue, his calling, and his work are defined, their limitations are also pointed out.—Ahaziah seems to have been one of those weak men who float on in the direction which their education and family traditions have given them. He followed the family traditions down to the family ruin. Joram’s wound seems to bear witness to some military effort, but in general he appears in the light of an oriental monarch, indolent, careless, luxurious, fond of ease. The sudden and hasty approach of the general of the army alarmed him in regard to the fortunes of the war in Syria, and he went out, without personal anxiety, to meet his fate. His death fulfilled a malediction upon his father. The two kings, therefore, appear to be, to a great extent, the victims of the sins of their ancestors, and as Jezebel had controlled Ahab, we are led back to her as the origin of all this individual, family, and national calamity. She was one of those strong, bold, wicked women, who have played such important rôles in history. She was of the Phœnician blood, reared in the luxury and licentiousness of oriental custom, and of a bloody and sensuous idolatry. The Mosaic ritual and the Israelitish constitution had been framed to form a barrier to preserve the people of Israel from the infection of those vices which characterized the heathen nations. By Ahab’s marriage with this woman the barrier was broken through, and the licentiousness of the worship of Baal and Astarte, the freedom of manners of the Phœnician court, the luxury and sensuality of the heathen nations was imported into Israel. To a woman thus educated the religion, the traditions and customs, which prevailed even in the northern kingdom, must have appeared cold, austere, bigoted, narrow, and hateful. It became her aim, therefore, to override, and break down, and destroy all that was peculiar and national in Israel, but in so doing she was contravening all that belonged to and sustained God’s plan for Israel in human history. She braved the conflict and reasserted it in her last hour, and she and her descendants went down in the catastrophe.—W. G. S.]
Footnotes:
[1]2Ki_9:1.—[פַּךְ הַשֶּׁמֶן, 1Sa_10:1, here, and in 2Ki_9:3.
[2]2Ki_9:4.—[The article is used with the second ניזד in the stat. const. to give it definite reference back to the first one. Ew. § 290, d. 3. Cf. 2Ki_7:13.
[3]2Ki_9:10.—[On חֵלֶק see 1Ki_21:23, where חֵל occurs nearly in the same meaning. חֵל is the moat or ditch just outside the wall, with the adjacent strip of country. חלק has a wider application to the district on which the city is built, including the strip of country just outside the wall. In a walled city this latter place is always a place of deposit for rubbish and offal. Hence the degradation involved in the fate prophesied for her.
[4]2Ki_9:13.—[The words גֶּרֶם הַמַּעֲלוֹת are very obscure. No better meaning is suggested than this, that they spread their over-garments directly upon the stairs, and so formed something resembling the covered scaffolding on which the king presented himself to the people, and received their homage.
[5]2Ki_9:17.—[The second שפעת is in the case absolute. Ew. § 173 d. Cf. חַיַּת Psa_74:19.
[6]2Ki_9:24.—[מלא ידו בקשׁת, word for word, “filled his hand with a bow,” i.e., made ready an arrow.
[7]2Ki_9:25.—[אני and אתה are accusatives after זכר. “Remember me and thee riding.” The E. V. is a smooth and correct rendering of it. צמדים; “together” would be a correct rendering of it, but the word suggests that they were together, one pair in a retinue which was formed two by two.
[8]2Ki_9:27.—[This is a translation of the Hebrew as it stands. It seems necessary, however, to correct the text. (a) We may insert וַיַּכֻּהוּ after הַכֻּהוּ = “Smite him also! and they smote him in the chariot.” This is Bähr’s emendation, following Ewald and others (see Exeg. on the verse), (b) We may read וַיַּכֻּהוּ for הַכֻּהוּ and translate: “Him also! So they smote him in the chariot.” This gives the same sense, but “Him also!” stands as a short exclamatory command. (c) Thenius takes these words in this way, but then (following the Sept.) he conjectures וַיַּכֵּהוּ for הַכֻּהוּ = “And he smote him.” It is very tame to make Jehu utter this exclamation merely as such, not as a command, and then shoot the king himself. The second emendation is the best.—W. G. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain JEHU ANOINTED KING OF ISRAEL, 2Ki_9:1-13.
JEHU ANOINTED KING OF ISRAEL, 2Ki_9:1-13.
We come now to trace the fearful doom of Omri’s dynasty. First the chosen avenger is anointed king and proclaimed such in the army, (1-14.) Then follow, in rapid succession, the deaths of Joram (15-26) and of Ahaziah, (27-29,) and of Jezebel, (30-37;) the slaughter of Ahab’s seventy sons, (chap. 2Ki_10:1-11,) and of the brethren of Ahaziah, (12-14,) and of the priests and worshippers of Baal, (18-28.) Then follows (in chap. 11) the tragic tale of Athaliah’s fall.
Read full note →
1. Called one of the children of the prophets — Elisha was now, perhaps, too old and infirm to go himself to Ramoth-gilead, or else he deemed it better for some reason to send another in his place.
Gird up thy loins — So as to be expeditious in thy mission.
This box of oil — Or, flask of oil. See on 1Sa_10:1.
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 Ch. 2Ki_9:1-10. Elisha sends one of the sons of…
Ch. 2Ki_9:1-10. Elisha sends one of the sons of the prophets to anoint Jehu, and give him his commission (Not in Chronicles)
And Elisha the prophet called one of the children [R.V. sons] of the prophets] ‘Children gives a wrong idea. The prophetic communities were formed of men who came together for worship, and were not necessarily connected in any family relationship, any more than Elisha was connected with Elijah. Elisha had an attendant who served him as he had served his master. Such a one he chooses for his messenger to Jehu.
Read full note →
Gird up thy loins] The moment had come for executing God’s vengeance on the house of Ahab, and the work is to be done without delay. Joram’s conduct seems to have prepared the feelings of the army for a revolt.
take this box [R.V. vial] of oil] ‘Vial’ is the rendering of this word in A.V. of 1Sa_10:1 and is a more appropriate word when used for an oil vessel. It only occurs there and in this chapter. Jehu alone of all the kings of Israel was anointed.
to Ramoth-gilead] Here Jehu and his fellow officers had apparently been left in charge, while Joram went away to Jezreel. But from Joram’s action, when he finds Jehu approaching Jezreel (verse 21), it is clear that his wound was not of a very serious character. It may be therefore that he had seized the first opportunity of withdrawing from the war to the capital. If so the soldiery would be inclined to favour the generals who remained through the campaign, and to hold the king in contempt. This would explain the ease with which Jehu’s attempt succeeded in Ramoth-gilead, and the readiness with which his fellow generals fell in with the movement.
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 JEHU ANOINTED BY ELISHA’S MESSENGER AS KING OF ISRAEL.…
IX.
JEHU ANOINTED BY ELISHA’S MESSENGER AS KING OF ISRAEL. HE SLAYS JEHORAM. AHAZIAH AND JEZEBEL. (Comp. 2. Chron. 22:7-9.)
Read full note →
(1) And Elisha the prophet called.—Rather, meanwhile Elisha had called—i.e., while Joram was lying ill of his wounds. The Hebrew construction again indicates not so much succession as contemporaneousness.
One of the children (sons) of the prophets.—Rashi says it was Jonah, who is mentioned in 2Ki_14:25.
Box.—The same word occurs again only in 1Sa_10:1. Render, phial.
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 Vers. 1-37. THE ANOINTING OF JEHU. His MURDER OF…
Vers. 1-37. THE ANOINTING OF JEHU. His MURDER OF JEHORAM AND AHAZIAH. THE DEATH OF JEZEBEL.
Vers. 1-10. Elisha is still the primary figure in the historical drama; but at this point his personality merges in the general account of the kingdom of Israel, which it is one of the objects of the writer to trace from beginning to end. Elisha here performs his last public act, being commissioned, and carrying out his commission, to transfer the kingdom of Israel from the unworthy dynasty of Omri, which on account of its persistent idolatry has fallen under Divine condemnation, to a new dynasty, that of Jehu, which will, at any rate, check the worst excesses of the prevalent idolatrous system, and maintain the Jehovah-worship as the religion of the state. The position recalls that of Saul and David at the original institution of the monarchy, but has many special points which differentiate it from that conjuncture. The circumstances called on Jehu for prompt action; there was no such immediate call upon David. Jehu"s public proclamation as king laid him open to a charge of high treason; David"s secret anointing placed him in no such danger. History never repeats itself exactly, and its events have severally to be judged by a consideration of all their circumstances, without much reference to any former quasi-parallel historical passage.
Read full note →
Vers. 1-10. The anointing of Jehu.
And Elisha the prophet called one of the children of the prophets; i.e. one of the students in one of the prophetical schools which he superintended. There is no indication that the individual chosen for the mission stood to Elisha in any peculiar relation. A rabbinical fancy, scarcely to be called a tradition, makes him "Jonah, the son of Amittai." And said unto him, Gird up thy loins, and take this box of oil; rather, this flask of oil. Oil and ointments were commonly kept in open-mouthed jars, vases, or bottles, made of stone, glass, or alabaster, as appears from the remains found in Egypt and Assyria. Many of the bottles are earlier than the time of Elisha. In thine hand, and go to Ramoth-Gilead. Ramoth-Gilead lay across the Jordan, in the proper territory of Gad. It had been seized and occupied by the Syrians in the reign of Ahab; and the possession had been maintained till recently. Joram, however, had recovered it (Josephus, "Ant. Jud:," 9:6. Hdh gar aujthkei katatov), and had left a strong garrison in the place when he retired to Jezreel.
HOMILETICS.
Vers. 1-10.
The prophet and the prophet-disciple the duties of direction and of obedience.
The time had come for a great change a "great revolution," to use the words of Ewald. The first dynasty of Israel which had shown any indications of stability was to be swept away, and another still more stable dynasty was to be established. That the will of God might be seen and recognized in the matter, its initiation was entrusted to the regular expounders of the Divine will the prophets. Elisha, we may be sure, received express directions how to act; and the directions included a delegation of certain most important duties to another. Thus two persons are concerned in the great initiative scene; and the conduct of each is worthy of attention, and, under given circumstances, of imitation. Consider
I ELISHA AS DIRECTOR.
1. Elisha has made up his mind; there is no hesitation about him, no instability of purpose; he knows what he has to do, and is wholly bent on doing it.
2. His directions are clear, definite, unmistakable. There is no ambiguity in any of them. He prescribes a fixed and clearly defined line of conduct, which his subordinate is to carry out. He wastes no time on the consideration of accidents or contingencies. A certain work is to be done; and his subordinate is to do it in the simplest and most direct way.
II THE PROPHET-DISCIPLE AS SUBORDINATE AGENT.
1. The prophet-disciple accepts the subordinate position readily, cheerfully, without reluctance. He is content to obliterate himself, and to play the part of a tool or instrument.
2. His obedience is exact, perfect. Whatever he has been ordered to do, he does; and he does no more. He is not officious, as so many zealous servants are; he does not seek to better his instructions.
3. His errand done, he disappears, sinks back into obscurity. We hear of his making no claim either on Elisha or on Jehu. The greatest political transaction of the day had proceeded from his initiative; but he asks no reward, he makes no boast. His work done, he vanishes, and we hear no more of him. God"s work has still to be carried on in the world by two sets of persons directors and executants. It will be well or badly done, according as the lines here marked out are kept to or departed from. That wonderful efficiency which none can fail of admiring in the working of so many institutions within the Roman communion is traceable in a great measure to the fact that both directors and executants act in the spirit that animated Elisha and the prophet-disciple.
HOMILIES BY C.H. IRWIN. Vers. 1-37.
The deaths of Jehoram and Jezebel; or, the Divine law of retribution.
King Jehoram was lying sick at Jezreel of the wounds he had received in battle from the Syrians. Ahaziah King of Judah had come down to visit him, and, as they conversed together, the watchman upon the city wall brought tidings of an armed company approaching. Jehu, at the head of them, was by-and-by recognized by his furious driving. He had already been proclaimed king in Ramoth-Gilead, but Jehoram knew nothing of this. He suspected some ill news, however, and he and Ahaziah drove out with their two chariots to meet Jehu. And where was it that they met? Jehu had good reason to know the place. So had Jehoram. About twenty years before, another memorable meeting had taken place there. Jehoram"s father, Ahab, had coveted Naboth"s vineyard. Jehoram"s mother, Jezebel, had brought about Naboth"s death by a process of false swearing against him. Naboth was dead, and Ahab, accompanied by his two captains, Jehu and Bidkar, rode out to take possession of that vineyard whose owner the queen had murdered. But his sin had found him out. Elijah, the messenger of God, met him there. And there, in that vineyard which he had procured through covetousness, envy, treachery, and bloodshed, Ahab was compelled to listen to his doom. Terrible words they were indeed for a king to hear. "Thus saith the Lord, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even throe. And Jezebel, the instigator of the crime, was not forgotten. The dogs shall eat Jezebel by the wall of Jezreel." And now, in that very place, stained with the blood of Naboth, Jehu meets Jehoram, the son of Ahab the murderer and the king. The blood of Naboth cries to Heaven for vengeance. Jehoram was little better than his father. He too "cleaved unto the sins of Jeroboam the son of Nebat, who made Israel to sin." He forsook the true God and served other gods. No doubt his conscience smote him and his spirit failed him, as he asked of Jehu, "Is it peace?" But there was not much time left him to prepare to die. Jehu"s words were few, and his actions quick as thought. With his full strength he drew his bow and sent his arrow straight to Jehoram"s heart. It was then that the words of Elijah, spoken twenty years before in that very place, flashed back upon his mind, and he caused the lifeless body of Jehoram to be cast into the field of Naboth the Jezreelite. But Jehu"s work of vengeance is not yet done. Jezebel"s long career of wickedness had hardened her heart and blinded her to her danger. As Jehu rode into the city, she sat at her window in her best attire, as if to defy him, and greeted him with the sneering question, "Had Zimri peace, who slew his master?" But Jehu is not a man to be trifled with. He finds willing helpers in her own servants. At his command they threw her down into the street, and she the adulteress and the murderess, the woman whose name has become proverbial as a symbol of everything that is bad is trampled under the horses" feet, and once more the doom of Heaven is fulfilled: "In the portion of Jezreel shall dogs eat the flesh of Jezebel." We learn from this narrative some important lessons.
I SIN, NOT REPENTED OF, MUST BE PUNISHED. This is a law of nature. It is a fact of history. It is the very essence of morality. It is the very essence of justice. It is at the basis of social order in a nation. It is at the basis of the moral government of the universe. Those who transgress the law of nations, those who transgress the laws of honesty or of morality, those who take away the life, or the property, or the character of others, must be made to suffer for it. This is necessary, that justice may be vindicated. It is necessary, in order that property and person and character may be safe. It is necessary, in order that other evil-doers may be deterred from crime. Even under our own national law, we feel that there is something wrong when an evil-doer escapes. We feel that it has a bad effect upon the community when crime goes unpunished. Now, what is sin in the Bible sense? Sin is the transgression of the Law. It is a transgression of a far higher law than the law of nations, of that law on which the wellbeing of all nations depends the eternal Law of God. The Law of God is at the foundation of all true well-being and happiness in every nation and in every age. "This do, and thou shalt live." "The commandment is holy, and just, and good." It is, therefore, in the interests of every nation, it is in the interests, not of one generation of men merely, but of those who shall come after them, that those who transgress the Divine Law should suffer for it.
Every violation of a Divine law must be followed by its corresponding punishment. "Whatsoever a man soweth, that shall he also reap." Look at your own lives in the light of this great truth. Are there any sins in your lives unrepented of? Then be assured that the punishment, if it has not yet come, awaits you. Sins against God, against God"s Law, against God"s sabbath; sins against our fellow-man sins of unfair dealing, sins of evil-speaking, or other and grosser sins; every one of these, if not repented of, is sure to bring its corresponding punishment. "Be sure your sin will find you out.
II PUNISHMENT MAY BE DELAYED, BUT IT IS NONE THE LESS SURE. There is an old Irish proverb, "The vengeance of God is slow, but sure." We have many illustrations of that in history. It was long after Jezebel"s great crime before her punishment overtook her. When the Israelites were journeying through the wilderness, the Amalekites treated them with great treachery and cruelty, falling upon them in the rear, and when they were faint and weary. It was not until four hundred years afterwards that the sentence against Amalek was executed but it was executed at last. We may kill our enemies, we may seek to destroy all traces of our crime, but we can never destroy the memory and the guilt of it by any acts of ours . Charles IX of France was led, by the importunity of another Jezebel, Mary de Medicis, to kill Admiral Coligny, who was the great leader of the French Protestants. For a long time he refused, but at last he consented in the memorable words, "Assassinate Admiral Coligny, but leave not a Huguenot alive in France to reproach me." That was the origin of the Massacre of St. Bartholomew. Having killed Coligny, he did not want any of his friends to remain to bear witness against him. How anxious men are to destroy all traces of their crime! And yet how vain all such efforts are! There is One whose eye sees every act of human life. We may escape the judgment of men, but we cannot escape the judgment of God. If not here, then certainly hereafter, every sin, not repented of, will receive its due reward. "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it he good or had.
III THERE IS OFTEN A RESEMBLANCE BETWEEN THE PLACE AND MANNER OF THE SIN AND THE PLACE AND MANNER OF THE PUNISHMENT.
1. It was at Naboth"s vineyard that the great sin of Ahab"s house had been committed. There, too, at Naboth"s vineyard, Jehoram, Ahab"s son, was slain. It was outside the walls of Jezreel that the dogs licked the blood of Naboth. There, too, the dogs licked the blood and ate the flesh of Jezebel his murderess. It would seem as if this was part of the Divine Law of retribution. One reason for it would appear to be that it fixes unmistakably the connection between the sin and its punishment. Robe Spierre, the famous French revolutionist, literally choked the river Seine with the heads of those whom he sent to the guillotine. But the day came when the death-tumbrel containing himself was trundled along the streets of Paris to the selfsame fatal axe, amid the shouts and execrations of the multitude. Cardinal Beaten condemned to death George Wishart, one of the first of the Scottish Reformers, and watched him burning at the stake, while he himself reclined on rich cushions on the walls of his castle at St. Andrew"s. Three months afterwards the cardinal himself was put to death, and his dead body was hung by a sheet from the very battlements whence he had looked at the execution of Wishart. There is something more than accident in such things. There is the vivid impression intended to be made on people"s minds, that "whatsoever a man soweth, that shall he also reap
2. The same is true of the resemblance between the manner of the sin and the manner of the punishment. Jezebel"s murder of Naboth was treacherous and ignominious. She herself was put to death in a treacherous and ignominious way. "With what measure ye mete, it shall be measured to you again." Jacob cruelly deceived his aged father Isaac when he was blind and feeble. What a pointed retribution it was when he was afterwards cruelly deceived by his own sons in their statements about Joseph! Haman was hanged on the gallows which he had made for Mordecai. One of the most terrible instances of this truth, that as we have treated others we shall be treated ourselves, is the case of Charles IX of France, referred to above. He consented to the Massacre of St. Bartholomew. He caused the streets of Paris to run with the blood of the Huguenots. He died at the age of twenty-four: and what a death! French historians of the highest order say that he was in such agony of remorse that he literally sweated blood. The blood that oozed from his own body caused him to think of those whose blood he had so freely shed, and he cried out in his last hours about the massacre of the Huguenots. Horrible! Yes; but there is a deep and solemn truth underlying all this. It is a truth that should have practical result upon every life. "With what measure ye mete, it shall be measured to you again" If your sin is public, most likely your punishment will be public. Men who commit commercial frauds that is, sins against public confidence and trust they ought to suffer, and they do suffer, public exposure. If your sin is secret, your punishment will also most likely be secret. They who sin against the laws of health suffer in an impaired constitution. They who sin by speaking evil about others most likely will have many to speak evil about themselves. Standing there by Naboth"s vineyard, and thinking of the envy, covetousness, and murder, of which it reminds us, and their terrible consequences, let us hear the blood of Nabeth and the blood of Naboth"s house crying to us from the ground, "With what measure ye mete, it shall be measured to you again." Such, then, is the Divine law of retribution. But God, who is just, is also merciful. He willeth not the death of a sinner, but rather that he should turn from his wickedness, and live. We have looked at the way of his justice. Let us look also at the way of his mercy. It is the way of the cross. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." If you reject God"s mercy, there is only the other alternative God"s retributive justice. C.H.I.
HOMILIES BY D. THOMAS
2Ki_10:36. The history of Jehu.
Jehu came forth to the servants of his lord," etc. Jehu was the son of Jehoshaphat and the grandson of Nimshi. He was one of the monsters of history. The leading facts of his revolting life will be found in this and the following chapter. His history furnishes
I A REVOLTING EXHIBITION OF HUMAN DEPRAVITY. He was ruthlessly and craftily cruel. He shot Jehoram dead in his chariot. "And Jehu drew a bow with his full strength, and smote Jehoram between his arms." He commanded Jezebel, who was looking out of a window as he drove up, to be thrown down, and in her fall she was fatally injured, and her body was trodden down by the feet of horses, and afterwards consumed by dogs (ver. 36). He then proceeded to exterminate the family of Ahab. He addressed letters to those who had the care of his sons (no less than seventy in number), and proposed to them to select the fittest of them, and place him on the throne of his father. This they declined to do (through fear of Jehu), but promised to do anything else that might be required. Accordingly Jehu directed them to bring the heads of Ahab"s sons the next day to Jezreel, and they were sent in two baskets. He directed them to be emptied out in two heaps at the gate of the city, and to remain there over night. The next morning he ordered a general slaughter of all Ahab"s family and adherents in the town of Jezreel. He then set out for Samaria, and, meeting on his way a party of forty-two persons, all of the family of Ahaziah, he seized and slew them. (2Ki_10:1-13) Pursuing his malignant cruelty on his arrival at Samaria, he cuts off every branch of the house of Ahab that he can find. (2Ki_10:17) To effect this, with an infernal craftiness, he ordered all the worshippers of Baal throughout the land to assemble, as if he desired to join them in united worship. All having assembled, without the absence of a single man, he caused every one to be put to death. (2Ki_10:20-28) Here is a fiend in human form; and, alas! he is but a specimen of those monsters in bureau history who, in almost every age and land, have reveled in the blood and slaughter of their fellow-men. Such characters as these declare in thunder that men have fallen from their normal state. For who can believe that Infinite Purity and Benevolence would create characters of this class? All sin is an apostasy.
II A DISTRESSING MYSTERY IN THE GOVERNMENT or GOD. That a just God should allow such men to become kings, and should even place them on a throne over the destinies of millions, is a mystery at which we stand aghast. That the merciful Father should permit men to be murderers one of another confounds us with amazement. Yet this has been going on everywhere through the millenniums of human history. Verily "clouds and darkness are round about him." "His way is in the sea, and his path in the great waters," etc.
III A MIGHTY ARGUMENT FOR FUTURE RETRIBUTION. Were we to believe that this state of things is to continue forever, that there is no retributive period before us, when there will be a balancing of human accounts and a settling of human affairs, religion, which is supreme love to God, would be out of the question. He who could prove to me that there is no future state of retribution would destroy within me all the possibilities of religion. But the concurrent belief of mankind, the universal cries of conscience, and the declarations of the gospel assure us that there is a reckoning day to come. "We must all appear before the judgment-seat of Christ." "I saw, and behold a great white throne," etc.
IV A PROOF OF THE SUPREME NEED OF A MORAL REGENERATOR. What can alter the character of such men as this Jehu, and put an end to all the cruelties, tyrannies, frauds, and violence, that turn the world into a Pandemonium? Philosophy, literature, civilization, legislative enactments, ceremonial religions? No; nothing short of a power which can change the moral heart. "Marvel not that I say unto you, Ye must be born again." The gospel is this regenerating power. Thank God, One has come into this world who will "create a new heaven and a new earth, wherein dwelleth righteousness. D.T.
HOMILIES BY J. ORR Vers. 1-14.
Jehu made king.
The word of the Lord to Elijah, that Jehu should be anointed king, (1Ki_19:16) was now to be fulfilled. The delay in the fulfillment is perhaps to be attributed to Ahab"s repentance. (1Ki_21:29) God bore long with this wicked house, and did not cut it off till the cup of its iniquity was full. The execution of God"s threatenings may be long postponed, but, like his promises, his threatenings never fail in the end to be fulfilled. (2Pe_3:9)
I THE MESSENGER DESPATCHED.
1. He was sent by Elisha. On Elisha had fallen the mantle of Elijah, and to him belonged the task of executing Elijah"s unfulfilled commissions. We must distinguish throughout this history between the motives which actuated Jehu in his conspiracy against Ahab, and the providential purpose which, as God"s instrument, he was raised up to fulfill. That is to be read from the standpoint of the prophet. Israel was a people called into existence for the purpose of being a witness for the true God amidst surrounding heathenism. It owed its existence and possession of the land of Canaan to Jehovah. From him it had received its polity; to him it was bound in solemn covenant; the fundamental laws of its constitution required undivided allegiance to him. The penalties which would follow from disobedience were but a counterpart of the blessings which would flow from obedience. The first great sin of the nation was in the setting up of the calves under Jeroboam. For adherence to this unlawful form of worship two dynasties had already perished (ver. 9). But with the accession of the house of Omri a new development in evil took place. (1Ki_16:31, 1Ki_16:32) The worship of the Phoenician Baal was introduced; God"s prophets were relentlessly persecuted, and, under the influence of Jezebel, the moving spirit of three reigns corruption had spread far and near throughout the realm, and had penetrated even to Judah. Jehoram at first showed a better spirit, (2Ki_3:2) but he must afterwards have yielded to the superior influence of his mother, for Baal-worship was restored, and had the prestige of court example. (ver. 22; 2Ki_10:21) Under these circumstances, it was folly to hesitate, if Israel was to be saved. "Here the question of the justifiableness of rebellion against a legitimate dynasty, or of revolution in the ordinary sense of the word, cannot arise. The course of the house of Ahab was a rebellion against all law, human and Divine, in Israel" (Bahr). Even in ordinary earthly states, the right of revolution when religion, liberty, morality, and national honor can be saved by no other means, is universally conceded. But revolution here was not left to dubious human wisdom. The initiative was taken by Jehovah himself, acting through his prophet, and express Divine sanction was given to the overthrow of Ahab"s house.
2. His responsible commission. The person chosen by Elisha to convey God"s call to Jehu, and anoint him king, was one of the sons of the prophets. The anointing was to be in secret; hence the choice of a deputy. No value attaches to the tradition that the messenger was the future Prophet Jonah. Of his personality we know nothing more than is here told. He was an obscure individual, yet he set in motion a train of events of the most tragic significance. A child"s hand may suffice to explode a mine. This messenger Elisha ordered to take a flask of the holy oil, and go to Ramoth-Gilead, where Jehu was. When he found the son of Nimshi, he was to retire with him into the innermost apartment, and anoint him King of Israel in the name of Jehovah, then he was to "open the door, and flee, and tarry not.
3. The spirit in which he was to execute it. It was a clear, unmistakable, but terribly serious and important message this prophetic disciple was entusted with; and it is instructive to notice the manner in which he was directed to perform his task. "Gird up thy loins," etc., said Elisha. He was to prepare at once for action; he was to make no delay on his errand; he was faithfully to execute the commands given to him; when his work was done, he was directly to leave the spot. In God"s service there is to be no lingering, or looking back, or turning from side to side, or dallying on the field of duty. The powers of body and soul are to be braced up for the doing of the "one thing" given us to do. "Girding up the loins of your mind," says an apostle. (1Pe_1:13) Promptitude, speed, fidelity, stepping where the command of God stops, these are invaluable qualities for doing God"s work.
II JEHU ANOINTED.
1. The messengers arrival. Jehoram had returned to Jezreel to be healed of wounds received from the Syrians, and Jehu was at this time in command of the army at Ramoth-Gilead. The city itself had previously fallen into the hands of the Israelites. When the messenger arrived, he found the captains of the host sitting together in some house or court, and he at once addressed Jehu with the words, "I have an errand to thee, O captain." Jehu put the question, "Unto which of all us?" and the answer was, "To thee, O captain." The call of God may come to us at unexpected times and in surprising ways. It may come through others, or its voice may be heard in providence. There are general calls which God gives "to us all," and there are special calls to the individual. In whatever way the call of God is made known to us, we do well to give attentive heed to it.
2. The act of anointing. Jehu"s anointing was to take place secretly. The messenger was to take him into an "inner chamber," and there make known his errand. We are reminded that it is generally in silence and secrecy that God gives men their summons to their peculiar life work. No time was wasted. The young man, trembling, excited, no doubt, at the thought of the perilous deed he was performing, and at the awful nature of the message he had to deliver, had no sooner got Jehu in private than he poured the oil from his flask upon his head, and said, "Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, even over Israel." There is involved in this brief announcement the truths:
(1) That royal authority is from God. He sets up kings and puts down kings. (Dan_2:21) Those only who rule by his sanction and with his favor are legitimate rulers.
(2) Israel was a people of the Lord. Only God, therefore, had the right to appoint its rulers, and to determine the limits within which royal power should, be exercised. It was by their setting at naught of all the limits of a theocratic constitution that Ahab and his house had forfeited the throne.
(3) Jehu was made king by the direct act of God. God had taken the kingdom from Ahab"s house and given it to him. It followed however, that if he, in turn, departed from God"s commandments, he would incur the same fate.
3. The terrible charge. The prophet next declared to Jehu the terrible duty imposed upon him as the executor of God"s judgments. It was certainly work from which any man might shrink, though to Jehu it does not seem to have been repugnant, as paving his own way to the throne We notice:
(1) The ground of the judgment: "That I may avenge the blood of my servants the prophets," etc. "Precious in the sight of the Lord is the death of his saints". (Psa_116:15) Whoso touches them, touches him. (Act_9:4) He will not allow the least injury done to them to pass unavenged. (Mat_18:6)
(2) The range of the judgment: "The whole house of Ahab king, queen-mother, the royal household, every one, great and small, having in him the accursed blood. It was a root-and-branch extermination that was decreed.
(3) The terribleness of the judgment. Dreadful as this execution was, it was in accordance with the ideas of the time. In some sense it was a necessary concomitant of such a revolution as Jehu was about to bring about. From the Divine side it was justified as an act of vengeance against a wicked house. Ahab"s house did not fall without warning, for it had already the doom of Jeroboam"s and Baasha"s dynasties to warn it from evil courses. Special signs of the Divine wrath were to attend the end of Jezebel, the prime instigator of Ahab"s wickedness. It was foretold that the dogs would eat Jezebel in the portion of Jezreel, and there would be none to bury her. How fearful a thing it is, as shown by these examples, to fall into the hands of a living God! (Heb_10:31) Great persecutors have often met a terrible end.
III JEHU PROCLAIMED.
1. Jehu and his captains. The whole circumstances of the prophet"s visit had been so strange, his appearance had been so wild, and his calling out of Jehu for a private interview so remarkable, that the captains who had witnessed the scene were naturally much astonished. Their first question, accordingly, when Jehu reappeared among them, himself somewhat agitated, and his hair streaming with the oil which had been poured upon it, was "Is it peace? Wherefore came this mad fellow to thee?" Men under any spiritual excitement seem "mad fellows" to profane minds (Hos_9:7; Act_26:24; 2Co_5:13) but there may have been something in this messenger"s disheveled appearance the result of his haste his eager, hasty manner, and the strange fire that burned in his eye, which gave them the impression of one not altogether accountable for his actions. His hasty flight at the end of the interview would add to their surprise. Jehu, in reply, sought to evade explanation. His words, "Ye know the man, and his communication," mean either, "You have taken a right estimate of him as a madman, and therefore need not concern yourself with what he said;" or, "You are yourselves at the bottom of this trick, and know very well wherefore he came" The latter is, perhaps, the better sense, and may indicate that Jehu wished to sound his companions before going further. Their eager, "It is false; tell us now," shows how greatly their curiosity was aroused. Jehu thereupon told them frankly what had happened.
2. Jehu proclaimed king. The response on the part of the captains was immediate. Jehu must already have been a general favorite, or the proposal to make him king would not have met with such easy acceptance. As with one accord, the captains threw off their upper garments, spread them on the stairs, made Jehu mount above them, and, blowing the trumpets, forthwith proclaimed him king. Would that when God comes declaring to men the anointing and exaltation of "another King, even Jesus," his words found as ready a response! 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 Expositor's Bible 1887 · Public Domain
THE REVOLT OF JEHU
2Ki_9:1-37
Read full note →
B.C. 842
"Te semper anteit saeva Necessitas, Clavos trabales et cuneos manu, Gestans ahena."
- HORAT., "Od.," I 35:17
A LONG period had elapsed since Elijah had received the triple commission which was to mark the close of his career. Two of those Divine behests had now been accomplished. He had anointed Elisha, son of Shaphat, of Abel-Meholah, to be prophet in his room; and Elisha had anointed Hazael to be king over Syria, {1Ki_19:15-16} the third and more dangerous commission, involving nothing less than the overthrow of the mighty dynasty of Omri, remained still unaccomplished.
If the name of Jehu ("Jehovah is He"): {2Ki_8:12-13} had been actually mentioned to Elijah, the dreadful secret must have remained buried in the breast of the prophet and in that of his successor for many years. Further, Jehu was yet a very young man, and to have marked him out as the founder of a dynasty would have been to doom him to certain destruction. An Eastern king, whose family has once securely seated itself on the throne, is hedged round with an awful divinity, and demands an unquestioning obedience. Elijah had been removed from earth before this task had been fulfilled, and Elisha had to wait for his opportunity. But the doom was passed, though the judgment was belated. The sons of Ahab were left a space to repent, or to fill to the brim the cup of their fathers iniquities.
"The sword of Heaven is not in haste to smite, Nor yet doth linger."
Ahaziah, Ahabs eldest son, after a reign of one year, marked only by crimes and misfortunes, had ended in overwhelming disaster his deplorable career. His brother Jehoram had succeeded him, and had now been on the throne for at least twelve years, which had been chiefly signalized by that unsuccessful attempt to recover the territory of revolted Moab, to which we owe the celebrated Stone of Mesha. We have already narrated the result of the campaign which had so many vicissitudes. The combined armies of Israel, Judah, and Edom had been delivered by the interposition of Elisha from perishing of thirst beside the scorched-up bed of the Wady-el-Ahsy; and availing themselves of the rash assault of the Moabites, had swept everything before them. But Moab stood at bay at Kirharaseth (Kerak), his strongest fortress, six miles from Ar or Rabbah, and ten miles east of the southern end of the Dead Sea. It stood three thousand feet above the level of the sea, and is defended by a network of steep valleys. Nevertheless, Israel would have subdued it, but for the act of horrible despair to which the King of Moab resorted in his extremity, by offering up his eldest son as a burnt-offering to Chemosh upon the wall of the city. Horror-stricken by the catastrophe, and terrified with the dread that the vengeance of Chemosh could not but be aroused by so tremendous a sacrifice, the besieging host had retired. From that moment Moab had not only been free, but assumed the role of an aggressor, and sent her marauding bands to harry and carry the farms and homesteads of her former conqueror. {2Ki_13:20; 2Ki_24:2; Jeremiah 48}
Then followed the aggressions of Benhadad which had been frustrated by the insight of Elisha, and which owed their temporary cessation to his generosity. {2Ki_6:8-23} The reappearance of the Syrians in the field had reduced Samaria to the lowest depths of ghastly famine. But the day of the guilty city had not yet come, and a sudden panic, caused among the invaders by a rumored assault of Hittites and Egyptians, had saved her from destruction. {2Ki_7:6} Taking advantage of the respite caused by the change of the Syrian dynasty, and pressing on his advantage, Jehoram, with the aid of his Judaean nephew, had once more got possession of Ramoth-Gilead before Hazael was secure on the throne which he had usurped.
This then was the situation:-The allied and kindred kings of Israel and Judah were idling in the pomp of hospitality at Jezreel; their armies were encamped about Ramoth-Gilead; and at the head of the host of Israel was the crafty and vehement grandson of Nimshi.
Elisha saw and seized his opportunity. The day of vengeance from the Lord had dawned. Things had not materially altered since the days of Ahab. If Jehovah was nominally worshipped, if the very names of the kings of Israel bore witness to His supremacy, Baal was worshipped too. The curse which Elijah had pronounced against Ahab and his house remained unfulfilled. The credit of prophecy was at stake. The blood of Naboth and his slaughtered sons cried to the Lord from the ground; and hitherto it seemed to have cried in vain. If the Nebiim (the prophetic class) were to have their due weight in Israel, the hour had come, and the man was ready.
The light which falls on Elisha is dim and intermittent. His name is surrounded by a halo of nebulous wonders, of which many are of a private and personal character. But he was a known enemy of Ahab and his house. He had, indeed, more than once interposed to snatch them from ruin, as in the expedition against Moab, and in the awful straits of the siege of Samaria by the Syrians. But his person had none the less been hateful to the sons of Jezebel, and his life had been endangered by their bursts of sudden fury. He could hardly again have a chance so favorable as that which now offered itself, when the armed host was at one place and the king at another. Perhaps, too, he may have been made aware that the soldiers were not well pleased to find at their head a king who was so far a faineant as to leave them exposed to a powerful enemy, and show no eagerness to return. His "urgent private affairs" were not so urgent as to entitle him to take his ease at luxurious Jezreel.
Where Elisha was at the time we do not know-perhaps at Dothan, perhaps at Samaria. Suddenly he called to him a youth-one of the Sons of the Prophets, on whose speed and courage he could rely-placed in his hands a vial of the consecrated anointing oil, told him to gird up his loins, and to speed across the Jordan to Ramoth-Gilead. When he arrived, he was to bid Jehu rise up from the company of his fellow-captains, to hurry him into "a chamber within a chamber," to shut the door for secrecy, to pour the consecrating oil upon his head, to anoint him King of Israel in the name of Jehovah, and then to fly without a moments delay.
The messenger-the Rabbis guess that he was Jonah, the son of Amittai-knew well that his was a service of immense peril in which his life might easily pay the forfeit of his temerity. How was he to guess that at once, without striking a blow, the host of Israel would fling to the winds its sworn allegiance to the son of the warrior Ahab, the fourth monarch of the powerful dynasty of Omri? Might not any one of a thousand possible accidents thwart a conspiracy of which the success depended on the unflinching courage and promptitude of his single hand?
He was but a youth, but he was the trained pupil of a master who had, again and again, stood before kings, and not been afraid. He sprang from a community which inherited the splendid traditions of the Prophet of Flame.
He did not hesitate a moment. He tightened the camels hide round his naked limbs, flung back the long dark locks of the Nazarite, and sped upon his way. A true son of the schools of Jehovahs prophets has, and can have, no fear of man. The armies of Israel and Judah saw the wild, flying figure of a young man, with his hairy garment and streaming locks, rush through the camp. Whatever might be their surmisings, he brooked no questions. Availing himself of the awe with which the shadow of Elijah had covered the sacrosanct person of a prophetic messenger, he made his way straight to the war-council of the captains; and brushing aside every attempt to impede his progress with the plea that he was the bearer of Jehovahs message, he burst into the council of the astonished warriors, who were assembled in the private courtyard of a house in the fortress-town.
He knew the fame of Jehu, but did not know his person, and dared not waste time. "I have an errand to thee, O captain," he said to the assembly generally. The message had been addressed to no one in particular, and Jehu naturally asked, "Unto which of all of us?" With the same swift intuition which has often enabled men in similar circumstances to recognize a leader-as Josephus recognized Vespasian, and St. Severinus recognized Odoacer, and Joan of Arc recognized Charles VI of France-he at once replied, "To thee, O captain." Jehu did not hesitate a moment. Prophets had shown, many a time, that their messages might not be neglected or despised. He rose, and followed the youth, who led him into the most secret recess of the house, and there, emptying on his head the fragrant oil of consecration, said, "Thus saith Jehovah, God of Israel, I have anointed thee king over the people of Jehovah, even over Israel." He was to smite the house of his master Ahab in vengeance for the blood of Jehovahs prophets and servants whom Jezebel had murdered. Ahabs house, every male of it, young and old, bond and free, is doomed to perish, as the houses of Jeroboam and of Baasha had perished before them, by a bloody end. Further, the dogs should eat Jezebel by the rampart of Jezreel, and there should be none to bury her.
One moment sufficed for his daring deed, for his burning message; the next he had flung open the door and fled. The soldiers of the camp must have whispered still more anxiously together as they saw the same agitated youth rushing through their lines with the same impetuosity which had marked his entrance. In those dark days the sudden appearance of a prophet was usually the herald of some terrific storm.
Jehu was utterly taken by surprise; but according to the reading preserved by Ephraim Syrus in 2Ki_9:26, he had on the previous night seen in a dream the blood of Naboth and his sons. If the thought of revolt had ever passed for a moment through his mind, it had never assumed a definite shape. True, he had been a warrior from his youth. True, he had been one of Ahabs bodyguard, and had ridden before him in a chariot at least twenty years earlier, and had now risen by valor and capacity to the high station of captain of the host. True, also, that he had heard the great curse which Elijah had pronounced on Ahab at the door of Naboths vineyard; but he heard it while he was yet an obscure youth, and he had little dreamed that his was the hand which should carry it into execution. Who was he? And had not the house of Omri been, in some sense, sanctioned by Heaven? And were not the words of the prophet "wild and wandering cries," of which the issues might be averted by such a repentance as that of Ahab?
And he felt another misgiving. Might not this scene be the plot of some secret enemy? Might it not at any rate be a reckless jest palmed upon him by his comrades? If any jealous member of the confederacy of captains betrayed the fact that Jehu had tampered with their allegiance, would his head be safe for a single hour? He would act warily. He came back to his fellow-captains and said nothing.
But they were burning with curiosity. Something must be impending. Prophets did not rush in thus tumultuously for no purpose. Must not the youths mantle of hair be some standard of war?
"Is all right?" they shouted. "Why did this frantic fellow come to thee?"
"You know all about it," answered Jehu, with wary coolness. "You know more about it than I do. You know the man, and what his talk was."
"Lies!" bluntly answered the rough soldiers. "Tell us now."
Then Jehus eye took measure of them and their feelings. A judge of men and of mens countenances, he saw conspiracy flashing in their faces. He saw that they suspected the true state of things, and were on fire to carry it out. Perhaps they had caught sight of the vial of oil under the youths scant dress. Could any quickened observation at least fail to notice that the soldiers dark locks were shining and fragrant, as they had not been a moment ago, with consecrated oil?
Then Jehu frankly told them the perilous secret. Thus and thus had the young prophet spoken, and had said, "Thus saith Jehovah, I have anointed thee king over Israel."
The message was met with a shout of answering approbation. That shout was the death-knell of the house of Omri. It showed that the reigning dynasty had utterly forfeited its popularity. No luck had followed the sons of Naboths murderer. Israel was weary of their mother Jezebel. Why was this king Jehoram, this king of evil auspices, who had been repudiated by Moab and harried by Syria-why, in the first gleam of possible prosperity, was he being detained at Jezreel by wounds which rumor said were already sufficiently healed to allow him to return to his post? Down with the seed of the murderer and the sorceress! Let brave Jehu be king, as Jehovah has said!
So the captains sprang to their feet, and then and there seized Jehu, and carried him in triumph to the top of the stairs which ran round the inside of the courtyard, and stripped off their mantles to extemporize for him the semblance of a cushioned throne. Then in the presence of such soldiers as they could trust they blew a sudden blast of the rams horn, and shouted, "Jehu is king!"
Jehu was not the man to let the grass grow under his feet. Nothing tries a mans vigor and nerve so surely as a sudden crisis. It is this swift resolution which has raised many a man to the throne, as it raised Otho, and Napoleon I, and Napoleon III. The history of Israel is specially full of coups detat, but no one of them is half so decisive or overwhelming as this. Jehu instantly accepted the office of Jehovahs avenger on the house of Ahab. Everything, as Jehu saw, depended on the suddenness and fury with which the blow was delivered. "If you want me to be your king," he said, "keep the lines secure, and guard the fortress walls. I will be my own messenger to Jehoram. Let no deserter go forth to give him warning."
It was agreed; and Jehu, only taking with him Bidkar, his fellow-officer, and a small hand of followers, set forth at full speed from Ramoth-Gilead.
The fortress of Ramoth, now the important town of Es-Salt, a place which must always have been the key of Gilead, was built on the summit of a rocky headland, fortified by nature as well as by art. It is south of the river Jabbok, and lies at the head of the only easy road which runs down westward to the Jordan and eastward to the rich plateau of the interior.
Crossing the fords of the Jordan, Jehu would soon be able to join the main road, which, passing Tirzah, Zaretan, and Bethshean, and sweeping eastward of Mount Gilboa, gives ready access to Jezreel.
The watchman on the lofty watchtower of the summer palace caught sight of a storm of dust careering along from the eastward up the valley towards the city. The times were wild and troublous. What could it be? He shouted his alarm, "I see a troop!" The tidings were startling, and the king was instantly informed that chariots and horsemen were approaching the royal city. "Send a horseman to meet them," he said, "with the message, Is all well?"
Forth flew the rider, and cried to the rushing escort, "The king asks, Is all well? Is it peace?" For probably the anxious city hoped that there might have been some victory of the army against Hazael, which would fill them with joy.
"What hast thou to do with peace? Turn thee behind me," answered Jehu; and perforce the horseman, whatever may have been his conjectures, had to follow in the rear.
"He reached them," cried the sentry on the watch-tower, "but he does not return."
The news was enigmatical and alarming; and the troubled king sent another horseman. Again the same colloquy occurred, and again the watchman gave the ominous message, adding to it the yet more perplexing news that, in the mad and headlong driving of the charioteer, he recognizes the driving of Jehu, the son of Nimshi.
What had happened to his army? Why should the captain of the host be driving thus furiously to Jezreel?
Matters were evidently very critical, whatever the swift approach of chariots and horsemen might portend. "Yoke my chariot," said Jehoram; and his nephew Ahaziah, who had shared his campaign, and was no less consumed with anxiety to learn tidings which could not but be pressing, rode by him in another chariot to meet Jehu. They took with them no escort worth mentioning. The rebellion was not only sudden but wholly unexpected.
The two kings met Jehu in a spot of the darkest omen. It was the plot of ground which had once been the vineyard of Naboth, at the door of which Ahab had heard from Elijah the awful message of his doom. As the New Forest was ominous to our early Norman kings as the witness of their cruelties and encroachments, so was this spot to the house of Omri, though it was adjacent to their ivory palace, and had been transformed from a vineyard into a garden or pleasance.
"Is it peace, Jehu?" shouted the agitated king; by which probably he only meant to ask, "Is all going well in the army at Ramoth?"
The fierce answer which burst from the lips of his general fatally undeceived him. "What peace," brutally answered the rebel, "so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?" She, after all, was the fons et origo mali to the house of Jehoram. Hers was the dark spirit of murder and idolatry which had walked in that house. She was the instigator and the executer of the crime against Naboth. She had been the foundress of Baal-and Asherah-worship; she was the murderess of the prophets; she had been specially marked out for vengeance in the doom pronounced both by Elijah and Elisha.
The answer was unmistakable. This was a revolt, a revolution. "Treachery, Ahaziah!" shouted the terrified king, and instantly wheeled round his chariot to flee. But not so swiftly as to escape the nemesis which had been stealing upon him with leaden feet, but now smote him irretrievably with iron hand. Without an instants hesitation, Jehu snatched his bow from his attendant charioteer, "filled his hands with it," and from its full stretch and resonant string sped the arrow, which smote Jehoram in the back with fatal force, and passed through his heart. Without a word the unhappy king sank down upon his knees in his chariot, and fell face forward, dead.
"Take him up," cried Jehu to Bidkar, "and fling him down where he is, -here in this portion of the field of Naboth the Jezreelite. Here, years ago, you and I, as we rode behind Ahab, heard Elijah utter his oracle on this mans father, that vengeance should meet him here. Where the dogs licked the blood of Naboth and his sons, let dogs lick the blood of the son of Ahab."
But Jehu was not the man to let the kings murder stay his chariot-wheels when more work had yet to be done. Ahaziah of Judah, too, belonged to Ahabs house, for he was Ahabs grandson, and Jehorams nephew and ally. Without stopping to mourn or avenge the tragedy of his uncles murder, Ahaziah fled towards Bethgan or Engannim, the fountain of gardens, south of Jezreel, on the road to Samaria and Jerusalem. Jehu gave the laconic order, "Smite him also"; but fright added wings to the speed of the hapless King of Judah. His chariot-steeds were royal steeds, and were fresh; those of Jehu were spent with the long, fierce drive from Ramoth. He got as far as the ascent of Gur before he was overtaken. There, not far from Ibleam, the rocky hill impeded his flight, and he was wounded by the pursuers. But he managed to struggle onwards to Megiddo, on the south of the plain of Jezreel, and there he hid himself. He was discovered, dragged out, and slain. Even Jehus fierce emissaries did not make war on dead bodies, any more than Hannibal did, or Charles V They left such meanness to Jehu himself, and to our Charles II. They did not interfere with the dead kings remains. His servants carried them to Jerusalem, and there he was buried with his fathers in the sepulcher of the kings, in the city of David. As there was nothing more to tell about him, the historian omits the usual formula about the rest of the acts of Ahaziah, and all that he did. His death illustrates the proverb mitgegangen mitgefannen: he was the comrade of evil men, and he perished with them.
Jehu speedily reached Jezreel, but the interposition of Jehoram and the orders for the pursuit of Ahaziah had caused a brief delay, and Jezebel had already been made aware that her doom was imminent.
Not even the sudden and dreadful death of her son, and the nearness of her own fate, daunted the steely heart of the Tyrian sorceress. If she was to die, she would meet death like a queen. As though for some court banquet, she painted her eyelashes and eyebrows with antimony, to make her eyes look large and lustrous, and put on her jeweled head-dress. Then she mounted the palace tower, and, looking down through the lattice above the city gate, watched the thundering advance of Jehus chariot, and hailed the triumphant usurper with the bitterest insult she could devise. She knew that Omri, her husbands father, had taken swift vengeance on the guilt of the usurper Zimri, who had been forced to burn himself in the harem at Tirzah after one months troubled reign. Her shrill voice was heard above the roar of the chariot-wheels in the ominous taunt, -
"Is it peace, thou Zimri, thou murderer of thy master?"
No!-She meant, "There is no peace for thee nor thine, any more than for me or mine! Thou mayest murder us; but thee too, thy doom awaiteth!"
Stung by the ill-omened words, Jehu looked up at her and shouted, -
"Who is on my side? Who?"
The palace was apparently rife with traitors. Ahab had been the first polygamist among the kings of Israel, and therefore the first also to introduce the odious atrocity of eunuchs. Those hapless wretches, the portents of Eastern seraglios, the disgrace of humanity, are almost always the retributive enemies of the societies of which they are the helpless victims. Fidelity or gratitude is rarely to be looked for from natures warped into malignity by the ruthless misdoing of men. Nor was the nature of Jezebel one to inspire affection. One or two eunuchs immediately thrust out of the windows their bloated and beardless faces. "Fling her down!" Jehu shouted. Down they flung the wretched queen (has any queen ever died a death so shamefully ignominious?), and her blood spurted upon the wall, and on the horses. Jehu, who had only stopped for an instant in his headlong rush, drove his horses over her corpse, and entered the gate of her capital with his wheels crimson with her blood. History records scarcely another instance of such a scene, except when Tullia, a century later, drove her chariot over the dead body of her father Servius Tullius in the Vicus Sceleratus of ancient Rome.
But what cared Jehu? Many a conqueror ere now has sat down to the dinner prepared for his enemy; and the obsequious household of the dead tyrants, ready to do the bidding of their new lord, ushered the hungry man to the banquet provided for the kings whom he had slain. No man dreamt of uttering a wail, no man thought of raising a finger for dead Jehoram or for dead Jezebel, though they had all been under her sway for at least five-and-thirty years. "The wicked perish, and no man regardeth." "When the wicked perish, there is shouting."
We may be startled at a revolution so sudden and so complete; yet it is true to history. A tyrant or a cabal may oppress a nation for long years. Their word may be thought absolute, their power irresistible. Tyranny seems to paralyze the courage of resistance, like the fabled head of Medusa. Remove its fascination of corruption, and men become men, and not machines, once more. Jehus daring woke Israel from the lethargy which had made her tolerate the murders and enchantments of this Baal-worshipping alien. In the same way in one week Robespierre seemed to be an invincible autocrat; the next week his power had crumbled into dust and ashes at a touch.
It was not until Jehu had sated his thirst and hunger after that wild drive, which had ended in the murder of two kings and a queen and in his sudden elevation to a throne, that it even occurred to this new tiger-king to ask what had become of Jezebel. But when he had eaten and drunk, he said, "Go, see now to this cursed woman, and bury her: for she is a kings daughter." That she had been first Princess, then Queen, then Gebirah in Israel for nearly a full lifetime was nothing: it was nothing to Jehu that she was a wife, and mother, and grandmother of kings and queens both of Israel and Judah; but she was also the daughter of Ethbaal, the priest-king of Tyre and Sidon, and therefore any shameful treatment of her remains might kindle trouble from the region of Phoenicia.
But no one had taken the trouble so much as to look after the corpse of Jezebel. The populace of Jezreel were occupied with their new king. Where Jezebel fell, there she had been suffered to lie and no one, apparently, cared even to despoil her of the royal robes, now saturated with blood. Flung from the palace-tower, her body had fallen in the open space just outside the walls-what is called "the mounds" of an Eastern city. In the strange carelessness of sanitation which describes as "fate" even the visitation of an avoidable pestilence, all sorts of offal are shot into this vacant space to fester in the tropic heat. I myself have seen the pariah dogs and the vultures feeding on a ghastly dead horse in a ruined space within the street of Beit-Dejun; and the dogs and the vultures-"those national undertakers"-had done their work unbidden on the corpse of the Tyrian queen. When men went to bury her, they only found a few dog-mumbled bones-the skull, and the feet, and the palms of the hands. {1Ki_21:23} They brought the news to Jehu as he rested after his feast. It did not by any means discompose him. He at once recognized that another levin-bolt had fallen from the thunder-crash of Elijahs prophecy, and he troubled himself about the matter no further. Her carcass, as the man of God had prophesied, had become as dung upon the face of the field, so that none could say, "This is Jezebel."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 2Ki_9:1. Elisha called one of the children of the…
THE FALL OF THE OMRIAN DYNASTY
CRITICAL AND EXPLANATORY NOTES.—
Read full note →
2Ki_9:1. Elisha called one of the children of the prophets—A prophet-disciple, occupying towards Elisha the same relation he himself once stood in towards Elijah. The rabbis suggest it was Jonah. This anointing of Jehu was a further heritage of duty bequeathed by Elijah to Elisha (comp. 1Ki_19:17; see Notes on 2Ki_8:7). Box of oil—Flask or vial, פַּךְ from פָכָה to trickle down. Ramoth-Gilead—A city of peculiar importance to Judah and Israel, as affording a strong defence, east of Jordan, against the Syrians.
2Ki_9:2. Jehu—Doubtless Joram’s ablest general, and entrusted, so Josephus states, with supreme command of the Israelitish army at Ramoth-Gilead by Joram on his being wounded (2Ki_8:29). Make him rise up from among, &c.—Do it privately, for sake of thine own safety, and that none may interrupt thine act of anointing him.
2Ki_9:4. Even the young man the prophet—Or, even the prophet’s young man; or, himself a prophet (see Note on 2Ki_5:1, supra).
2Ki_9:8. I will cut off, &c.—Vide Critical Notes on 1Ki_14:10. The phrase “Shut up and left” stands for those who are of age and those who are minors.
2Ki_9:10. In the portion of Jezreel—It was formerly Naboth’s vineyard (1Ki_21:15 sq., and 1Ki_21:23). The “portion”—חֵלֶק—in its wider sense, refers to the strip of country outside the city’s wall, hence a place for foul deposits, and thus suggests Jezebel’s degradation that upon it her body should be cast.
2Ki_9:11. This mad fellow—הַמְּשֻׁגָּע—Wild rhapsodist. Soldiers would regard the grotesque appearance and mysterious conduct of this young man as indicating that he was crazy. Prophets were not infrequently regarded as “mad”; the divine fervour in them, and their asceticism, being viewed as proof (Jer_29:26; Act_26:26). Ye know the man and his communication—Jehu half suspects that they had plotted to hoax him by this man’s action, in order to incite him to revolt, and intimates that they knew more than they appeared to know. Hence their reply, “False!” (2Ki_5:14). They deny the insinuation.
2Ki_9:13. Then they hasted … Jehu is king—Their prompt acquiescence in Joram’s overthrow, and their proclamation of Jehu, proves that the army had no respect for Joram, who seems to have quitted the scenes of war on receiving wounds from the Syrians (2Ki_8:29), but whose wounds were not so serious as to prevent his riding out (2Ki_9:21), albeit it is said in 2Ki_5:16, perhaps satirically, that “Joram lay there.” Yet, although able to ride out to meet Jehu, he was much too sick to go back to the scene of war! Such conduct of indulgence or indifference would make his captains contemptuous, which prepared them to welcome Jehu, who was evidently popular with the army, as king. Took every man his garment, and put it under him—Spreading it on the floor for a carpet, as sign of homage (Mat_21:7).
HOMILETICS OF 2Ki_9:1-14
THE MINISTER OF DIVINE VENGEANCE
IT was a dark day for Israel when Omri became its king. He imposed idolatry upon the people by the strong hand of law. He was the author of those celebrated “statutes”—celebrated for their infamy—which “made Israel a desolation” (Mic_6:16). Ahab and Jezebel maintained and improved upon this idolatrous policy. Israel became utterly corrupt, and, as an evidence of the vigour and influence of the rule of Ahab, Judah was being infected with the same moral poison. Had this rule continued much longer, there was danger that the Jewish people would be lost in heathenism, and the grand purpose of their being chosen and trained—the maintenance and spread of the religion of Jehovah—would have been frustrated. In furtherance of the Divine designs and in the interest of the world, the dynasty of Omri, after a career of more than forty years, must come to an end. All warnings were disregarded, and every attempt at reformation had failed. Judgment can be no longer delayed, and the minister of Divine vengeance is ready to enter upon his work. It is terrible, sanguinary work that has to be done, and the man who undertakes it must be above all effeminate qualms. He must be a man of iron, of iron will, of iron hand, of iron heart.
I. That the minister of Divine vengeance may be for years unconsciously preparing for his work. More than twenty years before, the Lord revealed to Elijah the agencies by which the wicked house of Ahab should be destroyed, and among them was Jehu the son of Nimshi (1Ki_19:16-17). This man was familiar with the fearful prediction of Elijah against Ahab when he went to take possession of Naboth’s vineyard, and though fifteen years had rolled away since then, those terrible words of doom were vividly remembered (1Ki_21:17-24; comp. with 2Ki_9:25). Jehu little dreamed that he was to be the selected instrument of vengeance, and yet circumstances were preparing him for the office. His warlike training developed the qualities necessary for his stern and sanguinary work. In the court of Ahab was being prepared, all unconsciously to himself, the agent who was to destroy, with unrelenting pitilessness, the whole house of Ahab. Wrong cannot triumph for ever. It generates the power which by-and-bye works its destruction. The very means by which evil gains its ends are used for its punishment. Napoleon, the dictator of Europe, won his power by war, and by war he was defeated and humbled. In the neighbourhood of the bane there grows the antidote.
II. That the minister of Divine vengeance is elevated to a position of power and authority by which he may accomplish his mission.
1. Jehu is solemnly anointed king. It was not customary to anoint kings, except on the disturbance of the succession, as in the case of Solomon; or on the interruption of it, as in the case of Joash (chap. 2Ki_11:12); or on the transfer of the government to another family, as in this case of Jehu. It seems singular that a man like Elisha should lend himself to conspiracy and rebellion; but the prophet was acting not from any factious spirit, but according to Divine direction. The time to act was come, and the man who had so much to do—so much that ordinary men would shrink from—must be shown by the solemn and significant act of anointing that he is fully called and commissioned. The greater the work man is called to do, the more important is it he should be powerfully impressed he is empowered to do it.
2. His authority is speedily and publicly recognised by those who are ready to help him in his mission (2Ki_9:13). The validity of Jehu’s appointment to the kinship is at once acknowledged by his companions in arms, and proclamation is made with trumpets and shouting. The army is with him; his authority is unquestioned; his power is supreme; he has the means of carrying out his terrible work of vergeance. The readiness with which the soldiery acquiesce in the new order of things indicates how feeble was their attachment to the house of Ahab, and the power that Jehu must have gained over them. Perhaps the impression was deepening on the popular mind that the doom of the house of Ahab was at hand, and could no longer be delayed. When God arises to judgment, He can make all the powers of heaven and earth contribute to the accomplishment of His vengeful purposes.
III. That the minister of Divine vengeance is clearly informed as to the character of the work he is called to do.
1. It is a work of complete and terrible vengeance (2Ki_9:7-10). The whole house of Ahab is to be cut off; none are excepted. “When wickedness is ripe in the field, God will not let it shed to grow again, but cutteth it up by a just and seasonable vengeance.” A weak man would have quailed and trembled before such bloody work as now lay before Jehu. He could not complain of ambiguity; he clearly understood what was expected of him. He was braced up for the occasion. His impetuous and callous nature would lead him to do, without the least symptoms of compunction, what other men would have sickened even to contemplate. He was reminded by the reference to the fate of Jeroboam and Baasha (2Ki_9:9) what would be his own fate if he failed to carry out the Divine commands.
2. The reason for the vengeance is also set forth: “That I may avenge the blood of my servants of the prophets, and the blood of all the servants of the Lord” (2Ki_9:7). God does not forget the sufferings and wrongs of His people. Injury done to them is done to Himself, and His justice will render the recompence. Jezebel has hunted down and destroyed the worshippers of Jehovah, wherever found, until she thought they were extinct, and that the abominations of the Baal-worship were universally adopted. It was a savage disappointment to her that she could not crush Elijah and Elisha. But the day of reckoning has come; the cry of innocent blood is heard; the murdered prophets shall be avenged. It is an addition to the punishment of the punished when they clearly understand the reason of it. Long-forgotten sins are brought back vividly to the memory, and the suffering is increased by the consciousness of its justice. Yet it may be that neither executioner nor victim fully comprehend all the reasons for retribution.
LESSONS:—
1. It is utterly futile to oppose God.
2. Though the patience of God delays the blow, iniquity shall not go unpunished.
3. The ministers of Divine vengeance are ever within call.
ELISHA AND JEHU (2Ki_9:1-3)
The phrase, “children of the prophets,” in this passage, indicates men who were taught by a prophet or prophets, and who might hope in due time to fulfil the office themselves. The notion of a class of men under this kind of education is very puzzling to some modern readers. “Was not the prophet,” they ask emphatically, “the inspired man? Were not his words false if they did not proceed directly from the mouth of the Lord? How could he be trained or disciplined to utter such words?” The subject is a very important one. Elijah was, in a remarkable sense, the solitary man. “I alone,” he said, “am the prophet of the Lord, while the prophets of Baal are four hundred and fifty. I alone am left, and they seek my life.” On the contrary, his suceessor, Elisha, is nearly always surrounded by companions, disciples, or servants. Every passage of his history makes us understand how great the influence of the previous teacher had been; how true it was that there were numbers who had not bowed the knee to Baal during his stay upon earth; how soon, according to what seems the general law in such cases, they discovered themselves after he had left it. In the particular instance of which the text speaks, a young man out of the schools goes by the direct command of Elisha to execute an errand, which involved nothing else than the overthrow of a dynasty, and a revolution of two kingdoms.
I. If the main work of the prophet was to declare that such an event would, or would not, come to pass, or if he was a mere Æolian harp from which a chance breeze drew forth certain wild and irregular, however beautiful, notes, the idea of preparation involves an absurdity, or something worse than an absurdity. On that supposition it must mean, if it means anything, an initiation of the scholar into certain tricks by which his predecessors had been wont to impose upon the vulgar, or the communication to him of certain facts and principles known to them by which he might acquire a reputation for sudden insight and discovery. No doubt such an education as this was not unknown in the old world, as it is not unknown in the modern. It is the ordinary discipline of adepts and conjurors, of those who practise on men’s fears or upon their curiosity, of those who appeal to their conscience by religious deceptions, or to their sense of mysterious powers in the natural world by philosophical deceptions. But the Jewish prophet was not primarily or characteristically a foreteller. The essence of his office did not lie in what he announced respecting the future. His sole power of declaring that which should be, arose from his knowledge of that which had been and which was. He meditated in the law of the Lord, and in that law did he exercise himself day and night. In this exercise he learnt what was in conformity with the law, what was contrary to it. In this exercise he learnt to believe in a Divine Teacher, and to commune with Him, to believe in Him as a permanent and continual Teacher, as the Guide of his own heart, to believe that all other men’s hearts were right so long as they were under the same guidance, and wrong when they were breaking loose from it. The fruits of revolt, the inward monitor enabled him to foresee and predict. The prediction might take a general form and point to a distant issue, or a number of issues; it might speak of that which was definite and immediate. There would be the same proof in both cases that the word came from a hidden source, and from a moral being; a proof addressed to the conscience of the hearer, seeing that the prediction would always come forth with some warning respecting his actual conduct, some denunciation of an idolatrous or unrighteous act. Everything, then, that was sudden in these utterances, bore witness to previous trains of thought and habits of reflection. So far from wishing to deny the existence of these, as if they interfered with the genuineness of his inspiration, the prophet would be grieved if his hearer did not give him credit for them. The knowledge of passing events, too, would be sought for, not declined, by the true prophet. He had no need to bandage his eyes that the spectator might be sure he derived his insight from some other source than actual observation. All facts were to him signs of a Divine purpose, solemn indications of truths which they could not themselves make known, but which nevertheless lay in the heart of them, and which God could discover to the patient and faithful seeker. Nor can I suppose that the knowledge which the wise king is said to have possessed of trees and plants, from the cedar of Lebanon to the hyssop upon the wall, so far as the means of obtaining it lay within their reach, would have been scorned or scouted by these men of God. They might not have had much of it—probably much less than the soothsayers and magicians of Egypt or Assyria—less, perhaps, of traditional information on such matters than the Phœnician priests of Jezebel’s court. But what they had they would make use of, looking rather to the secret powers of things than to their outward mechanism; referring the former in all cases to the government of a Personal Being; believing that in many, perhaps in most, cases they were subject to man as His vicegerent.
II. Supposing the habitual belief and work of the prophet to have been of this kind, it does not seem very strange that he should have been an educator of others, or that one main object of his education should have been to fit them for the exercise of functions like his own.
It would have been the most glaring contradiction to all his professions if he had regarded the prophetical power as something bestowed for his honour, a gift to separate him from the rest of the people. In a prophet of Baal such an opinion would have been most natural; in a prophet of the Lord God of Israel it would have been most detestable. God had given His law to the whole nation; all were under it; therefore all might study it and delight themselves in it. It was a law which imported a government over the inner man. The conscience and heart and will of every man might be awakened to know the nature of this government, to receive light from the source of light. And since light is given that it may be communicated, since it shines into a mind that it may shine forth from that mind, there was no reason why any one of the Lord’s people should not be prophets. The training of the prophet would teach the king the ground of his authority, his relations to those whom he governed, his responsibility for the government of them. It would teach the elders of the city that they were not to obey the commands of an evil woman when she told them to charge an innocent man with blaspheming God and the king, that she might get possession of his inheritance. It would teach the priests that they were not to pollute the sacrifices of God, or offer them to devils and not to Him. It would teach the owners of the land that the land was held by them of Him who had committed it to them in trust for the good of his whole people. It would teach the seller the sin of having the false measure and the bag of deceitful weights. It would teach the master the sin of oppressing the hireling in his wages. It would teach all that they were the members of one commonwealth, over which a higher than Ahab or Jehoram was ruling, and would set aside their rule to assert his own.
III. The sons of the prophets, then, were a continual witness to the Israelites against certain errors into which they were apt to fall respecting the prophetical office. The man of God might have been looked upon as a mere separate being, cut off by the awfulness of his character and dignity from the rest of his countrymen, an object of distant admiration or dread, not an example of what they ought to be. These men, taken from among themselves and associated with him, declared that he was only withdrawn from their communion that he might the better claim privileges for them which they were in hazard of losing; that he was only chosen out by the Lord God of Israel that he might the more clearly understand their national calling. If he did any strange acts, or put forth any marvellous powers, the people would see that they were exercised not in his own name, but in the name of the Lord God; not for his sake, but for theirs, since some very humble person, scarcely distinguished by a name, known only as one of an order, could perform some of the most important and perilous tasks which were committed to his master. If the sons of the prophets were entrusted with messages like that which one of them bore to Jehu, a proof would be given that the prophet was merely declaring and carrying out a purpose which must be accomplished; he did not go himself to plot against an existing order, or to earn the favour of some particular chieftain. The repeated allusions to these sons of the prophets in the story of Elisha are specially worthy of note, because there are more passages in that story which favour the notion that the man of God is a worker of prodigies and portents, than in all the rest of the Bible. Not that there is any great number of those stories. Open at hazard the life of almost any comspicuous saint in the middle ages, and you will find five miracles attributed to him for one that is given to Elisha. The more strong one’s apprehension is of the degradation of the Israelitish people at that time, of their low sensual idolatry, of their reverence for evil powers, the more one feels how acts of this kind must have been needed to counteract their materialism, to undermine their religion of fraud and hatred, to establish, as no words or arguments could, the proof of an actual and a gracious ruler.
IV. Retribution is the main subject of the Scripture narrative. Elijah had told Ahab that the blood of Naboth would be required of his house. His humiliation had delayed the sentence. His enemy, who had found him out, seems henceforth to have left him alone. Perhaps the great prophet passed the remainder of his own days in peace. But there were other prophets to torment Ahab, and a still greater number, freshly brought, perhaps, by Jezebel from her own land, to deceive him. The lying spirit in their mouths drove him to Ramoth-Gilead, and Israel was left, as Micah had foretold, without a shepherd. His son Joram finds Elisha almost as terrible as his master had been to Ahab. Yet their relations were different. Joram is less of a Baal worshipper than his father. He consults Elisha; is asked by him why he does not go to the prophets of his father and mother; still is promised deliverance and victory in a war which he has undertaken with the Moabites, and is saved not once or twice by the prophet’s knowledge from the Syrians. These enemies of Israel look upon the prophet with especial dread. Once he is surrounded by them; but his servant is permitted to see invisible hosts which are on his side. These visions, Elisha’s acts of power, his words of wisdom, the ruin which threatened the land from the Syrians, its unexpected rescue, are all signs that the God who had made a covenant with their fathers was with the king and the people then. Trust was then, as always, what the prophets demanded of them. They could not trust too boldly or unreservedly. To trust, would have been to repent of the calf worship, to rise out of the brutal habits which it had engendered, to begin a new life as men. But the custom of idolatry had destroyed trust in their hearts. They could only worship and tremble. The sin of the father descended upon the son with the weakness and cowardice, which were the fruits of it, increased tenfold. At the appointed day and hour the vengeance came, by just such an instrument as would seem likeliest to carry it out. Jehu the son of Nimshi had been declared to Elijah as the joint successor with Elisha in the work he had left unperformed. No two men in Israel could have been more unlike. One cried to have a double portion of his master’s spirit, the other was known only as a man who drove furiously. Yet Jehu had the kind of faith which might be expected in a soldier, somewhat reckless, but with his sense of right not quenched by religious falsehood. He had heard the burden which Elijah had pronounced on Ahab as he sat with him on his chariot when they entered the plot of ground that had been Naboth’s. He felt that there was an everlasting truth in the sentence, and that it must come to pass. Who should execute it he did not know then. When the anointing oil of Elisha’s messenger had been poured on his head, and his comrades had cried, “Jehu is king,” all the savage impulses of the soldier became quickened and elevated by the feeling that he was commissioned to punish evildoers, and assert justice. Esteeming himself a scourge of God, and rejoicing in the office, he gives full play to all his bloody instincts.
V. It causes great scandal to many amiable and worthy people, that the Scripture does not stop to comment on the atrocities of Jehu, but appears to commend his zeal, and to rejoice that what he began he accomplished. A true portrait can never be a mischievous one, and this is essentially true. Nothing is said to gloss over the ferocity of Jehu; it is exhibited broadly, nakedly. You do not want words to tell you that you must hate it. Your impulse—and it is a right one—is to do so; but there may be in the most ruffianly and brutal characters, not merely strength, not merely a clear distinct purpose, and a steadiness in following it out, but, along with these, an intense hatred of hypocrisy, a determination to put it down, not for selfish ends, but because it is hateful, which determination is good, and inspired by God. We do not meet with these characters in the world—characters with something devilish, going close beside something which is really divine; and, though the devilish is the obtrusive, and may become the pervading, part of the man’s soul, you cannot help feeling that the other is in the very depth of it, and marks out what he is meant to be, and can be. Honour it; confess that it is not of earthly origin; that it does not spring from any dark root in the selfish nature. Say boldly, “that honesty, that zeal, is from above; it has the sign of a celestial parentage; just so far as that governs him, he will be a servant of his kind; aftertimes will bless him.” But it is also true that the grovelling elements of his character, if they are not destroyed by this nobler fire, will only glare the more fiercely for the light which it sheds upon them, and that soon, when the fire begins to burn low, you will see, instead of that glare, nothing but dull, smouldering ashes. “Jehu took no heed to walk in the law of the Lord.” It is in the quiet time that a man is tested; then we find out not only what he can do, but what he is; whether his zeal for righteousness means that he will obey it; whether his hatred for what is false implies an adherence to the true. The test in this case failed. Jehu destroyed Baal-worship, for that was foreign. He clave to the calf-worship, for that was the tradition of his fathers; and, therefore, the people went on in the downward course. They sought after evil powers. They could not trust God.
VI. Elisha, the son of Shaphat, and Jehu, the son of Nimshi, did then carry out together the words of the prophet. For these words depended upon no mortal agency. They were the expressions of an eternal law which, in some way or other, would fulfil itself. This is the great lesson which the Bible teaches in every page. The righteous Will moves on steadily and irresistibly towards its own end. The unrighteous will struggles with it, seems to prevail, is broken in pieces; but, seeing that it is Will, and not a blind necessity, which rules in the armies of Heaven and among the inhabitants of men, it is all-important whether those who execute its decrees work in cheerful submission to it, or, in blindness, with base and private designs. This was the great question for the ministers of God’s purpose, whether they were prophets or soldiers, to consider then. It is the great question for us now. Zeal is so precious a gift, is so much wanted for the service of mankind, it is so rare, that the evil spirit is certain to assault those who possess it; and, seeing that, there are a multitude of kindly, compromising men, who represent all energetic indignation against wrong as unnecessary, disturbing, unphilosophical, unchristian, and those who believe that no form of falsehood is to be tolerated, but to be abhorred, are stirred up by the indifference which others exhibit and boast of, to a kind of savageness and fury. They must, if they can, hasten on the purpose of God, and themselves execute part of His wrath. Alas! what are they striving for? “It is the driving of Jehu, for he driveth furiously.” This is the best memorial that will remain of him who has let his zeal become his master, when it was meant to be his servant, and who has counted it a pleasure, instead of a hard necessity, to destroy. “O my father, the chariot of Israel, and the horses thereof!” These are the words which a king of Israel, of Jehu’s house, spoke to Elisha as he lay sick and dying. He felt that a power was passing out of the world which was greater than his and than that of all the kings who had been before him, because it was a power that had, in the main, been consecrated to God, had been used in conformity with His mind, and, therefore, had spread health and peace around it. Was it better to kill the seventy sons of Ahab, or to bring up sons of the prophets? To be the executor of God’s vengeance on the land, or to show that He was the healer of its sicknesses? To make clear that death is the certain wages of sin, or to affirm by acts and words that there is one who raiseth the dead? Which mission was the nobler in the old time? Which must be nobler for those that believe that God gave His only begotten Son, not to condemn the world, but that the world through Him might be saved?—Condensed from F. D. Maurice.
GERM NOTES ON THE VERSES
2Ki_9:1-14. Years had rolled away since Jehu’s meeting with Elijah in the vineyard of Naboth. He was now high in the favour of Ahab’s son, as captain of the host in the Syrian war. In that war of chariots and horses he had acquired an art little practised by the infantry of the ancient Israelites. He was known through the whole army and country for driving his horses like one out of his mind. The army which he commanded was at Ramoth-Gilead. That was still the point round which the interest of the Syrian war revolved. The king himself had been present at the siege, had been in personal danger, and had returned home to Jezreel to be cured of his wounds from the arrows of the Syrian archers. It was in his absence that a young man—said by tradition to be the futurer pophet Jonah, son of the widow of Zarephath—arrived at the camp with a small flask in his hand. His garments were girt round him as of one travelling in haste, and his appearance was wild and excited as of a madman. From the midst of the captains he singled out Jehu. Once more there was a consecrated king of Israel. The oil of inauguration had been poured on the head of Jehu. He was to go forth “the anointed of the Lord” to exterminate the house of Ahab. It was as if a spark had been set to a train long prepared. There was not a moment’s hesitation. The officers tore off their military cloaks and spread them under his feet where he stood on the top of the stairs leading down into the court. As he stood on this extempore throne, with no seat but the steps covered by the carpeting of the square pieces of cloth, they blew the well-known blast of the ram’s horn which always accompanied the inauguration of a king of Israel. From this moment the course of Jehu is fixed. The destiny long brooding over him—the design perhaps raised in his own mind from the day when he had first met Elijah—is to be accomplished.—Stanley’s Jewish Church.
2Ki_9:1-10. The service of God and the young. I. The service of God is the highest service to which youth can be consecrated. II. The service of God teaches the young to reverence and obey the aged good. III. The service of God familiarises the youthful mind with the procedures of Divine justice and equity. IV. The service of God employs youth in enterprises involving great risk and difficulty. V. The service of God teaches youth to act with discretion, rapidity, and decision.
2Ki_9:1. Old Elisha hath neither cottage nor foot of land, yet, sitting in an obscure corner, he gives orders for kingdoms, not by way of authority—this usurpation had been no less proud than unjust—but by way of message from the God of kings. Even a mean herald may go on a great errand. The prophets of the gospel have nothing to do but with spiritual kingdoms, to beat down the kingdoms of sin and Satan, to translate souls to the kingdom of heaven. He that renewed the life of the Shunammite’s son must stoop to age: that block lies in his way to Jehu. The aged prophet employs a speedier messenger, who must also gird up his loins for haste. No common pace will serve us when we go on God’s message; the loss of minutes may be unrecoverable. He is prodigal of his success that is slow in his execution.
2Ki_9:3. How is it that of all the kings of the ten tribes none was ever anointed but Jehu? Is it that the God who would not countenance the erection of that usurped throne would countenance the alteration? Or is it that by this visible testimony of Divine ordination the courage of the Israelitish captains might be raised up to second the high and bold attempt of him whom they saw destined from heaven to rule?—Bp. Hall.
2Ki_9:4-10. The prophet disciple. I. His mission. He is one of the humblest in Samaria, a poor insignificant boy, and he carries a kingdom to Ramoth! How great the Lord appears in this incident, but also with what cutting irony He meets all the arrogance of the self-made gods of earth! II. His obedience. He raises no objections, though the task is hard for him. He is to go into a besieged city, to go before the generals of the army, to put his life and liberty at stake. Yet he goes with no sword at his side; without a companion he ventures into the army of the king to anoint another to be king. All human scruples and fears disappear before the duty of obedience. In obedience he does not fear, and lets not danger terrify him. III. His fidelity. He does no more and no less than he is demanded. He has a great commission entrusted to him, but he does not boast. He keeps the secret, and departs as he came. He does not care what may be thought of him, or what people may say, whether they think him a mad fellow or not. So the apostles also carried the secrets of God out into the wide world, and had no other interest than that they might be found true.—Lange.
2Ki_9:5. The Divine message of mercy. I. Is entrusted to the earnest and faithful, notwithstanding their youth. II. Is often delivered under circumstances of difficulty and peril. III. Is suited to all classes of society. IV. Is personal and direct in its application: “To thee, O captain!”
2Ki_9:7-10. Oh, the sure, though the patient justice of the Almighty! Not only Ahab and Jezebel had been bloody and idolatrous, but Israel was drawn into the partnership of their crimes: all these shall share in the judgment. Elijah’s complaint in the cave now receives this late answer. Hazeal shall plague Israel, Jehu shall plague the house of Ahab and Jezebel. Elisha’s servant thus seconds Elisha’s master. Ahab’s drooping under the threat hath put off the judgment from his own days; now it comes and sweeps away his wife, his issue, and falls heavy upon his subjects. Please yourselves, O ye vain sinners! in the slow pace of vengeance; it will be neither less certain nor more easy for the delay; rather it were to pay for that leisure in the extremity.—Bp. Hall.
—The world of to-day will not hear that “the Lord will take vengeance on His adversaries,” and declares that this is only an Old Testament notion, and that the Gospel knows only one God, who is a God of love. It is true that God does not seek revenge, but he is a holy, and therefore a just God. who requites men as they have deserved, and repays each according to his conduct (Job 34, 2; Rom_2:6). A God without vengeance, who cannot and will not punish, is no God, but a divinity fashioned from one’s thoughts. The same gospel that teaches that God is love, says also, “It is a fearful thing to fall into the hands of the living God,” and “Our God is a consuming fire.” The same law which says that God is an avenging God towards His enemies, also says that “He is merciful and gracious, long-suffering, and abundant in goodness and truth.”
2Ki_9:7. The Divine concern for the martyrs. I. Sustains them in times of trial and suffering. II. Elevates them to sublime examples of heroism and devotion. III. Punishes their tormentors with terrible retribution.
—“The blood of thy servants.” Listen! He has indeed permitted them to lay violent hands upon His servants, but He has not overlooked or forgotten it. Nothing cleaves more irresistibly up through the clouds than the voice of the blood of persecuted saints. Nothing is better adapted to pour oil upon the flames of the Divine wrath against the godless than the sighs which their cruelty forces from a child of God. The blood of the saints has often cried from earth to heaven, and what judgments it has called down! Let the persecutors of all centuries appear and bear witness. Nebuchadnezzer, Belshazzar, Herod, Agrippa, Nero, Inquisitors of Spain, the Louises of France, Charles IX.—bear witness all what a dangerous thing it is to lay hands upon the saints of the Most High! This is not the only instance where God has raised the destroying axe over a dynasty which was morally rotten. He often makes use of royal families which have fallen into moral decay for the discipline of nations, but the time never fails to come when He passes sentence of destruction upon them, and brings speedy ruin upon the condemned. A family tree does not stand firm in gilded parchments and registers: only when it is planted by the waters which flow from the sanctuary of God will it continue to flourish vigorously.—Krumm.
2Ki_9:10. Work for God.
1. Should be entered upon with due preparation.
2. Should be done expeditiously.
3. Should be left to work its own results.
2Ki_9:11. “Wherefore came this mad fellow to thee?” Religious zeal. I. Obtains its purest inspirations from the love of God and of His service. II. Often leads the messenger of God to adopt methods which are misunderstood by the world. III. Is regarded by the unbelieving and unspiritual as a species of insanity.
—So God’s prophets were ever counted and called by the mad world, always beside itself in point of salvation (Jer_29:26; Hos_9:7; Act_26:24; 2Co_5:13). These profane ruffians could not name such a one without a flout, because the prophets declaimed against their wickedness, and contemned the world’s vanities which they so much esteemed. But though their tongues thus spake after the wicked guise of it, miscalling the prophet’s innocency, yet their desire to know what he said and did, did abundantly show what credit they gave him secretly; and after, they made him king whom that fellow had anointed, to the hazard of their own lives. God giveth a secret authority to His despised servants, so as they which hate their persons, yet reverence their truth; even very scorners cannot but believe them.—Trapp.
2Ki_9:12. If the generals, when they heard that God had anointed Jehu to be king, hastened, spread out their garments, and shouted, “Jehu is king,” how much more should all shout Hosanna to Him whom God hath anointed with the Holy Ghost, and has seated Him at His right hand in heaven, who will rule until He has subdued all enemies under his feet.
2Ki_9:13. Their readiness in throwing off their allegiance to Jehoram is something remarkable. But it was known that the house of Ahab was in the present generation doomed to extinction. This was a thing people were not likely to forget. It was known that Elisha, who had sent this man, was a commissioned prophet, authorised to declare the will of the Lord, who had reserved the right of appointing whom he saw fit to the kingdom. And it is probable that the military were dissatisfied with the rule of a house so completely under the influence of one bad woman, and the errors and crimes of which had first and last brought so much discredit upon the nation. Add to this, that in the absence of a fixed succession to a throne which so many aspiring adventurers have already won, loyalty sits but lightly upon the soldiery; and they are very prone to vote a popular commander into the throne when it becomes vacant, or even to make it vacant for him.—Kitto.
2Ki_9:14. There are few persons in the sacred history who have been so variously judged as Jehu. To some he is a stirrer up of rebellion and a bloody despot; others see in him a pure and unimpeachable servant of the Lord. Both equally err, for both depart alike from what the sacred record declares, and all depends, especially in the case of Jehu, on allowing ourselves to be led simply by the record. If we restrict ourselves to what is said in this chapter, this much is certain, that he did not make himself king. There is not a word to justify the suspicion that he plotted and conspired before he was anointed king; on the contrary, the story shows clearly that the prophetical calling to be king surprised and astonished him, and also that his fellow-commanders knew nothing of it. He ought not, therefore, to be put in the same category with Baasha, Zimri, Shallum, Menakem, Pekah, and Hoshea, who, instigated by ambition, without authority and in self-will, took the royal power into their hands. He was called to be king by the prophet, by the name of Jehovah. The explanation of the selection of just this man as the instrument for the destruction of the house of Ahab, and for the uprooting of idolatry, is found in the fact that at that time there was scarcely a man who united, as he did, all the necessary qualifications. In the first place, Jehu was a decided opponent of idolatry, and of the abuses which were connected with it (2Ki_9:22). He was a man of the greatest energy. Pushing onward with boldness and enterprise, decided and pitiless, he shrank back before no difficulty (2Ki_9:20; 2Ki_9:24; 2Ki_9:32). Moreover, he did not lack prudence or wisdom (2Ki_9:11; 2Ki_9:15; 2Ki_9:18). Finally, he stood high in the popular esteem as a military leader. We see from the joy with which his fellow-commanders caught up his nomination and anointment, and from the readiness with which they obeyed his commands, that he enjoyed their fullest confidence (2Ki_9:14-16). It is true that his subsequent conduct is fierce and soldier-like; that was the natural product of his character, calling, and education.—Lange.
—So much credit hath that mad fellow with these gallants of Israel, that upon his word they will presently adventure their lives and change the crown. God gives a secret authority to His despised servants, so as they which hate their person, yet reverence their truth; even very scorners cannot but believe them. If, when the prophets of the Gospel tell us of a spiritual kingdom, they be distrusted of those which profess to observe them, how shameful is the disproportion—how just shall their judgment be!—Bp. Hall.
—If we see here, and in the succeeding chapters, the horrors of revolution on the one hand, none the less do we see when and how revolution becomes a terrible necessity. All authority is a means, not an end. It is established, recognised, and obeyed because it serves those ends. Its rights and privileges are correlative with duties, obligations, and responsibilities, viz., to accomplish the objects for which it was created. Its claims to obedience stand and fall with its fidelity in fulfilling its trust. If it fails in this, if it goes farther, and in the pursuit of its selfish aims and the gratification of its own self-will, threatens to crush and ruin the very interests it was created to serve, the time comes when obedience ceases to be a virtue, and becomes complicity in a crime. In the absence of prophetical authority to fix the time and designate the leaders for renouncing allegiance, it is difficult to see who is to judge of these, save the nation whose interests are at stake.—Editor of Lange.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain 2Ki 9:1-3
2Ki 9:1-3
I. The Jewish prophet was not primarily or characteristically a foreteller. The sole power which the prophet possessed of declaring that which should be arose from his knowledge of that which had been and which was. He meditated in the law of the Lord, and in that law did he exercise himself day and night. The fruits of revolt his inward monitor enabled him to foresee and to predict. Everything that was sudden in his utterances bore witness to previous trains of thought and habits of reflection.
Read full note →
II. Supposing the habitual belief and work of the prophet to have been of this kind, it does not seem very strange that he should have been an educator of others, or that one main object of his education should have been to fit them for functions like his own. God had given His law to the whole nation. All were under it; therefore all might study it and delight themselves in it; and since light is given that it may be communicated, there was no reason why any of the Lord’s people should not be prophets.
III. The sons of the prophets were a continual witness to the Israelites against certain errors into which they were apt to fall respecting the prophetical office. The man of God might have been looked upon as a mere separate being, cut off by the awfulness of his character and dignity from the rest of his countrymen, an object of distant admiration and dread, not an example of what they should be. These men, taken from among themselves and associated with him, declared that he was only withdrawn from their communion that he might the better claim privileges for them which they were in hazard of losing, that he was only chosen out by the Lord God of Israel that he might the more clearly understand and help them to understand their national calling.
IV. Jehu, the son of Nimshi, had been declared to Elijah as the joint successor with Elisha in the work that he had left unperformed. No two men in Israel could have been more unlike. Yet Jehu had the kind of faith which might be expected in a soldier, somewhat reckless, but with his sense of right not quenched by religious falsehood. Esteeming himself a scourge of God and rejoicing in the office, he gave full play to all his bloody instincts. We meet such characters in the world, characters with something devilish lying close beside something which is really Divine; and though the devilish is the obtrusive, and may become the pervading, part of the man’s soul, you cannot help feeling that the other is in the very depth of it, and marks out what he is meant to be and can be.
F. D. Maurice, Prophets and Kings of the Old Testament, p. 141.
References: 2Ki 9:1-37.—Clergyman’s Magazine, vol. v., p. 89. 2Ki 9:17.—F. O. Morris, Christian World Pulpit, vol. xxviii., p. 403.
2Ki 9:18
I. The dispensation of judgment and the dispensation of love, so opposite in all points, did, in fact, proceed from one and the same Divine will. The sword of Jehu and the healing voice of Christ had, in fact, this common origin; they were both part of the Divine economy for the conquest over evil. One of them flashed forth in vengeance and retribution; the other breathed love even to the most unworthy. But both were alike in this point Divine, that they marked the enormity of sin in the sight of God, albeit the one consumed the sinner and his house, and the other lifted up the sinner and let him go free, because One who had done no sin was ready to suffer in his stead.
II. The new law of the Gospel, so full of love, so profound, so ennobling in its observance, may begin at once to do its work in the heart as soon as its Divine prescriptions are understood. But when we look round and find a world full of resistance to that law, we understand that the very fact that it is resisted limits us in our adoption of it as a rule. When the invader, in his cruel selfishness, breaks through the silken cords of the Gospel, and seems to know no law but that of selfishness, it seems that stern language would alone be understood. "What hast thou to do with peace? turn thee behind me."
III. War is a remnant of the old and harsher covenant, which must endure into the covenant of love, simply because of the evil tempers of mankind that are still unsubdued, and because the law of Christ cannot have its perfect operation except where it is leavening the whole mass. We are soldiers of Christ, and His war is ever being carried on. He will fight for us; He will ever find us service.
Archbishop Thomson, Life in the Light of God’s Word, p. 71.
References: 2Ki 9:18.—J. M. Neale, Sermons in Sackville College, vol. ii., pp. 145, 155. 2Ki 9:20.—G. Brooks, Outlines of Sermons, p. 267. 2Ki 9:36.—J. W. Burgon, Ninety-one Short Sermons, No. 73. 2Ki 9:37.—E. Monro, Practical Sermons on the Old Testament, vol. ii., p. 173. 2Ki 9—Parker, vol. viii., p. 203. 2Ki 10:10.—R. Heber, Parish Sermons, vol. ii., p. 148.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Jehu and his Bloodshed
Jehu and his Bloodshed
This chapter relates the anointing of Jehu by order of Elisha; and the death of Jehoram (of Israel), Ahaziah (of Judah), and Jezebel.
Read full note →
I. Box] RV 'vial.' For the use of oil in anointing sovereigns see 1Sa_10:1; 1Sa_16:13. Ra-moth-gilead] The Israelite army was on guard here (2Ki_9:14).
9. Like the house of Jeroboam.. of Baasha] Both these families had been extirpated: 1Ki_15:29; 1Ki_16:11.
10. In.. Jezreel] the scene of Ahab's murder of Naboth (1 Kings 21).
II. This mad fellow] The wild demeanour and excited utterances of the prophets (see 1Sa_10:5; 1Sa_19:20.) particularly exposed them to this reproach: cp. Jer_29:26. Ye know the man] Probably the sons of the prophets, like the prophets themselves, could be distinguished by their dress: see on 2Ki_1:8. But Jehu's words possibly imply that he suspected his colleagues of having prompted the prophet's action.
13. Put it under him] either for a cushion (as an extemporised throne) or for a carpet.
On the top of the stairs] RM 'on the bare steps'; these would be outside the house.
17. Is it peace?] i.e 'is all well?' (the same word as in 2Ki_9:11 and in 2Ki_5:21).
18. Turn thee behind me] The command had the same object as that in 2Ki_9:15, viz. to prevent warning being given.
22. Whoredoms] i.e. the practice of idolatry: see Jdg_2:17; Hos_2:2. Witchcrafts] i.e. dealings with wizards and diviners (prohibited in Exo_22:18 : cp. also Deu_18:11; Lev_20:27).
23. Turned his hands] i.e. to wheel his chariot about.
25. Rode together after Ahab] i.e. behind him in the same chariot, as his attendants. Laid this burden upon him] RM 'uttered this oracle against him.' The term 'burden' is similarly used of a prophetic utterance in Isa_13:1; Isa_15:1; Isa_17:1; Nah_1:1; Hab_1:1, etc.
26. The blood of his sons] The execution of Naboth's sons has not previously been mentioned; but at this period a man's guilt was held to attach to his children likewise (the sense of individual responsibility being only imperfectly developed), and his offence was generally expiated by their punishment as well as his own.
27. The garden house] better, 'Bethgan,' a place on the direct road from Jezreel to the S. Ibleam] about half-way between Samaria and Jezreel. A different account of Ahaziah's death is given in 2Ch_22:9; Megiddo] on the ridge of Carmel.
29. Eleventh] in 2Ki_8:25; 'twelfth.'
30. Painted her face] RV 'painted her eyes' (eyelids), i.e. with a preparation of antimony, to make them appear larger and more brilliant.
31. Had Zimri peace, etc.] RV 'is it peace, thou Zimri, thy master's murderer': see 1Ki_16:9-19. Perhaps Jezebel, by reminding Jehu of the fate of Zimri, wished to suggest to him the wisdom of making overtures to her.
34. A king's daughter] She was daughter of Ethbaal, king of Zidon (1Ki_16:31).
35. They found no more, etc.] The loss of burial added further ignominy to her death: see on 1Ki_2:31.
36. In the portion of Jezreel] see 1Ki_21:23.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 8. The Anointing of Jehu
8. The Anointing of Jehu
CHAPTER 9:1-10
Read full note →
1. The commission (2Ki 9:1-3)
2. Jehu anointed (2Ki 9:4-10)
The hour of judgment for the house of Ahab has come. The instrument for it, mentioned long ago to Elijah (1Ki 19:16-17), appears now upon the scene. The army of Joram, King of Israel, besieged Ramoth-gilead and Jehu was the captain of the forces. Joram was recovering from his wounds in Jezreel. Then Elisha called one of the sons of the prophets. Handing him a box of oil he sent him to Ramoth-gilead. He was to look out for Jehu, the son of Jehoshaphat, the son of Nimshi, and anoint him King over Israel. Then he was not to tarry, but to flee. Jehu means “Jehovah is He”; Jehoshaphat, “Jehovah judges”; Nimshi, “Jehovah reveals.” Significant names!)
The messenger carried out the commission and at the same time states the judgment work into which God had called him. He was to execute judgment on the house of Ahab, to avenge the blood of the prophets and the Lord’s servants at the hand of Jezebel. The whole house of Ahab was to perish like Jeroboam (1Ki 14:10) and that of Baasha (1Ki 16:3). “And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her.” More than fifteen years had passed since Jehovah through Elijah had announced the doom of the house of Ahab and the doom of Jezebel. And now the hour of execution had come. God will judge in the end, though He is never in haste to execute His threatened judgments. The day is surely coming when the Lord will judge this world, when especially Jezebel (Rev 2:20), Babylon the Great, the mother of harlots and abominations of the earth, drunken with the blood of the saints, the Romish apostate “church,” will receive her judgment. “And in her was found the blood of the prophets, and of saints, and of all that were slain on the earth” (Rev 17:5-6; Rev 18:24).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Announcement of Jehu’s Elevation
The Announcement of Jehu’s Elevation
v. 1. And Elisha, the prophet, called one of the children of the prophets, a disciple at one of the prophet schools, and said unto him, Gird up thy loins, in preparing for a speedy journey afoot, and take this box, a small receptacle like a jug, of oil in thine hand, and go to Ramoth-gilead, in the country east of Jordan:
Read full note →
v. 2. and when thou comest thither, look out there, pick out by looking him up, Jehu, the son of Jehoshaphat, the son of Nimshi, and go in, that is, into his house or tent, and make him arise up from among his brethren, his companions in arms, and carry him to an inner chamber, causing him to go to a place where they would be undisturbed.
v. 3. Then take the box of oil and pour it on his head, its contents being the usual anointing oil, and say, Thus saith the Lord, I have anointed thee king over Israel. Cf 1Ki 19:16. Then open the door, and flee, and tarry not, in order to avoid all discussion of the matter.
v. 4. So the young man, even the young man the prophet, went to Ramoth-gilead.
v. 5. And when he came, behold, the captains of the host were sitting, apparently in a council of war; and he said, I have an errand to thee, O captain, Jehu being an officer of the army. And Jehu said, Unto which of all us? And he said, To thee, O captain, thus singling him out for this special message.
v. 6. And he arose and went into the house, as had been determined upon before by the Lord; and he, the disciple of the prophet, poured the oil on his head and said unto him, Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, even over Israel.
v. 7. And thou shalt smite the house of Ahab, thy master, in all his relatives and descendants then living, that I may avenge the blood of My servants, the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel, who had made it her purpose and object to eradicate the true worship of Jehovah. Cf 1Ki 18:4; 1Ki 19:10.
v. 8. For the whole house of Ahab shall perish; and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel, from the young and immature to the very old, down to the very last man;
v. 9. and I will make the house of Ahab like the house of Jeroboam, the son of Nebat, 1Ki 14:10, and like the house of Baasha, the son of Ahijah, 1Ki 16:3.
v. 10. And the dogs shall eat Jezebel in the portion of Jezreel; and there shall be none to bury her, to give her an honorable interment. And he opened the door and fled, lest he be involved in questions with which he was not competent to deal and regarding whose solution he had no authority. Strict obedience to the Word of God is the prime requisite in a Christian.
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 the sons of the prophets
the sons of the prophets
This does not mean that they were the sons of prophets, but rather, that they were a group of prophets. See how you translated this phrase in 2 Kings 2:3. AT: "the group of the prophets" (See: Idiom)
Read full note →
in your hand
The phrase "in your hand" refers to him taking the bottle with him. AT: "with you" (See: Synecdoche)
Ramoth Gilead
Translate the name of this city the same as you did in 2 Kings 8:28. (See: How to Translate Names)
Jehu son of Jehoshaphat son of Nimshi
This means that Jehoshaphat is Jehu's father and that Nimshi is Jehoshapat's father. (See: How to Translate Names)
companions
These are the people with whom Jehu was sitting.
conduct him to
"go along with him to" or "take him along to"
an inner chamber
"a private room"
translationWords
Elisha
prophet
call
son
oil
Ramoth
Gilead
Jehu
Jehoshaphat
Yahweh
anoint
king
kingdom of Israel
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 9:1-37 The writer recaps Jehu’s coup that instituted the…
9:1-37 The writer recaps Jehu’s coup that instituted the fourth dynasty in Israel in four phases: (1) Elisha sent a member of the prophetic band to the army camp at Ramoth-gilead to anoint Jehu as the next king of Israel (9:1-10); (2) Jehu’s men learned of the prophet’s visit to their commander and proclaimed Jehu as king (9:11-15); (3) Both Joram and King Ahaziah of Judah were killed (9:16-29); and (4) Jezebel was killed (9:30-37).
9:1-3 Although Jehu received prophetic endorsement of his kingship, his anointing did not signify approval of all his subsequent actions. It did, however, carry a divine charge to execute the house of Ahab as punishment for his wickedness and idolatry (9:8-10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.