Text -- 2 Kings 10:1-7 (NET)

Jehu Wipes Out Ahab’s Family

10:1 Ahab had seventy sons living in Samaria. So Jehu wrote letters and sent them to Samaria to the leading officials of Jezreel and to the guardians of Ahab’s dynasty. This is what the letters said, 10:2 “You have with you the sons of your master, chariots and horses, a fortified city, and weapons. So when this letter arrives, 10:3 pick the best and most capable of your master’s sons, place him on his father’s throne, and defend your master’s dynasty.” 10:4 They were absolutely terrified and said, “Look, two kings could not stop him! How can we?” 10:5 So the palace supervisor, the city commissioner, the leaders, and the guardians sent this message to Jehu, “We are your subjects! Whatever you say, we will do. We will not make anyone king. Do what you consider proper.” 10:6 He wrote them a second letter, saying, “If you are really on my side and are willing to obey me, then take the heads of your master’s sons and come to me in Jezreel at this time tomorrow.” Now the king had seventy sons, and the prominent men of the city were raising them. 10:7 When they received the letter, they seized the king’s sons and executed all seventy of them. They put their heads in baskets and sent them to him in Jezreel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 10:5

The chief governor of the kings palace.

Wesley: 2Ki 10:5

The chief magistrate or military governor.

Wesley: 2Ki 10:7

Jehu justly required this, because the sovereign lord of all mens lives commanded it, but the Samaritans wickedly obeyed it, without any knowledge of, or regard to God's command.

JFB: 2Ki 10:1-4

As it appears (2Ki 10:13), that grandsons are included it is probable that this number comprehended the whole posterity of Ahab. Their being all assembled in that capital might arise from their being left there on the king's departure for Ramoth-gilead, or from their taking refuge in some of the strongholds of that city on the news of Jehu's conspiracy. It may be inferred from the tenor of Jehu's letters that their first intention was to select the fittest of the royal family and set him up as king. Perhaps this challenge of Jehu was designed as a stroke of policy on his part to elicit their views, and to find out whether they were inclined to be pacific or hostile. The bold character of the man, and the rapid success of his conspiracy, terrified the civic authorities of Samaria and Jezreel into submission.

JFB: 2Ki 10:5

The governor or chamberlain of the palace.

JFB: 2Ki 10:5

Anciently, and still also in many Eastern countries, the principal grandees were charged with the support and education of the royal princes. This involved a heavy expense which they were forced to bear, but for which they endeavored to find some compensation in the advantages of their connection with the court.

JFB: 2Ki 10:6

The barbarous practice of a successful usurper slaughtering all who may have claims to the throne, has been frequently exemplified in the ancient and modern histories of the East.

Clarke: 2Ki 10:1

Ahab had seventy sons - As he had several wives, he might have many children. The Israelites, from the earliest part of their history, were remarkably fruitful. How amazingly did they multiply in Egypt, even under the hand of the severest oppression! And as to the individuals of whose families we have an account, they are quite remarkable: Rehoboam had thirty-eight sons; Abdon had forty; Tola had thirty; Ahab, seventy; and Gideon, seventy-one

Clarke: 2Ki 10:1

Unto the rulers of Jezreel - It certainly should be, unto the rulers of Samaria; for to them and to that city the whole context shows us the letters were sent. See 2Ki 10:6

Clarke: 2Ki 10:1

To them that brought up Ahab’ s children - It appears that the royal children of Israel and Judah were intrusted to the care of the nobles, and were brought up by them, (see 2Ki 10:6); and to these, therefore, Jehu’ s letters are directed. It is supposed Isaiah (Isa 49:23) alludes to this custom: Kings shall be thy nursing fathers, and queens thy nursing mothers.

Clarke: 2Ki 10:2

A fenced city also - All here seems to refer to Samaria alone; in it were the magazines and implements of war, etc. No reader need be told that these letters were all ironical. It was the same as if he had said, "Ye have no means of defense; Israel is with me: if you yield not up yourselves and the city, I will put you all to the sword.

Clarke: 2Ki 10:4

Two kings stood not before him - That is Joram and Ahaziah.

Clarke: 2Ki 10:5

He that was over the house, etc. - Thus all the constituted authorities agreed to submit

Clarke: 2Ki 10:5

Will do all that thou shalt bid us - They made no conditions, and stood pledged to commit the horrid murders which this most execrable man afterwards commanded.

Clarke: 2Ki 10:6

Come to me to Jezreel - Therefore the letters were not written to Jezreel, but from Jezreel to Samaria.

Clarke: 2Ki 10:7

Put their heads in baskets - What cold-blooded wretches were the whole of these people!

TSK: 2Ki 10:1

seventy sons : Jdg 8:30, Jdg 10:4, Jdg 12:14

in Samaria : 2Ki 5:3; 1Ki 13:32, 1Ki 16:28; 2Ch 22:9

the rulers : Deu 16:18; 1Ki 21:8-14

them : Heb. nourishers

TSK: 2Ki 10:2

as soon : 2Ki 5:6

TSK: 2Ki 10:3

Look even : Deu 17:14, Deu 17:15; 1Sa 10:24, 1Sa 11:15; 2Sa 2:8, 2Sa 2:9; 1Ki 1:24, 1Ki 1:25, 1Ki 12:20

fight for : 2Sa 2:12-17; 1Ki 12:21; Joh 18:36

TSK: 2Ki 10:4

Behold : 2Ki 9:24, 2Ki 9:27

how then shall : Isa 27:4; Jer 49:19; Nah 1:6; Luk 14:31

TSK: 2Ki 10:5

We are thy servants : 2Ki 18:14; Jos 9:11, Jos 9:24, Jos 9:25; 1Ki 20:4, 1Ki 20:32; Jer 27:7, Jer 27:8, Jer 27:17; Joh 12:26

TSK: 2Ki 10:6

1Ki 21:8-11

If ye be mine : Heb. If ye be for me, 2Ki 9:32; Mat 12:30; Luk 9:50

take ye : Num 25:4

your master’ s sons : Deu 5:9; Jos 7:24, Jos 7:25; Job 21:19; Isa 14:21, Isa 14:22; Rev 2:20-23

which brought them up : ""The rich,""says Mr. Morier, ""hire a dedeh , or wet nurse for their children. If a boy, the father appoints a steady man from the age of two years to be his laleh , who, I conjecture, must stand in the same capacity as the bringers up of children mentioned in the catastrophe of Ahab’ s sons. But if it be a daughter, she has a gees sefeed , or white head, attached to her for the same purpose as the laleh . ""

TSK: 2Ki 10:7

slew seventy : 2Ki 10:9, 2Ki 11:1; Judg. 9:5-57; 1Ki 21:21; 2Ch 21:4; Mat 14:8-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 10:1

Seventy sons - i. e., descendants; there were included among them children of Jehoram (2Ki 10:2-3, etc.).

Barnes: 2Ki 10:2

A fenced city - Or, "fenced cities."If Samaria had refused to acknowledge Jehu, many other Israelite towns would have been sure to follow the example.

Barnes: 2Ki 10:3

Jehu, placing his adversaries’ advantages before them in the most favorable light, called upon them to decide what they would do. The unscrupulous soldier shows shrewdness as well as courage, a sharp wit as well as a bold heart.

Barnes: 2Ki 10:4

Two kings - literally, "the two kings,"i. e., Jehoram and Ahaziah 2Ki 9:21-28.

Barnes: 2Ki 10:5

The officer who had the charge of the place (1Ki 4:6 note) and the governor of the town (1Ki 22:26 note) seem to correspond to the "rulers"of 2Ki 10:1.

Barnes: 2Ki 10:6

The heads of rivals, pretenders, and other obnoxious persons are commonly struck off in the East, and conveyed to the chief ruler, in order that he may be positively certified that his enemies have ceased to live. In the Assyrian sculptures we constantly see soldiers conveying heads from place to place, not, however, in baskets, but in their hands, holding the head by the hair.

Poole: 2Ki 10:1

Ahab had seventy sons either, first, properly sons by several wives; or rather, secondly, grandsons are comprehended, who are oft called sons , and grandfathers fathers , in Scripture. In Samaria either because they were bred up there, that being the chief city of the kingdom; or because upon the tidings of Joram’ s slaughter they fled thither, or were by their friends conveyed from several parts thither, as to the strongest place; in which it may seem by Jehu’ s message they intended to defend themselves and Ahab’ s children, and to set up one as king in Joram’ s stead; or rather, because they were left there by Joram when he went to Ramoth-gilead, that if the Syrians had prevailed against him, they might have safety in that very strong and great city, and he by their means succour from it.

Unto the rulers of Jezreel Heb. the princes of Jezreel , i.e. the great persons and officers of the court, which then was and had been for some time at Jezreel, who either had fled thither with Ahab’ s sons, upon the news of Jehu’ s actions and successes; or rather, had been sent by Joram with his sons to Samaria, to take care of them there.

To the elders either by age, or rather by office; the rulers or senators of Samaria.

To them that brought up Ahab’ s children that had a more particular care of the several children under the inspection of the princes or rulers here mentioned.

Poole: 2Ki 10:3

Thus he speaks, either because he had some notice of their intentions thus to do; or to make trial of them, whether they would do so, or would be true to him and his designs; or to signify to them his intentions of fighting against them, if they did so, that by the terror hereof he might bring them to a compliance with him.

Poole: 2Ki 10:4

All their power and interest, either in Jezreel, or in the army before or in Ramoth-gilead, could not hinder him from executing his design from killing the two kings, and from invading one of their kingdoms. It is true, he surprised the kings, which a little weakens their argument; but fear and self love made them easily yield to it.

Poole: 2Ki 10:5

He that was over the house the chief governor of the king’ s palace or castle there.

He that was over the city the chief magistrate or military governor.

We will do all that thou shalt bid us they make no delays or conditions, but submit all to his mercy.

Poole: 2Ki 10:6

Then he wrote a letter: thus Jezebel is requited for her letter directed in like manner to the elders of Naboth’ s city, whereby his life was wickedly taken away, 1Ki 21:8 . And it is probable that some of these elders were concerned in that very business, which makes the judgment of God more remarkable.

Take ye the heads of the men which word seems to imply that some of them were grown up, who doubtless trod in their parents’ steps; and those that were younger were justly cut off for their parents’ sin; of which See Poole "Exo 20:5" ; See Poole "Deu 5:9" .

Poole: 2Ki 10:7

Slew seventy persons: Jehu justly required this, because the sovereign and most righteous Lord of all men’ s lives commanded it; but the Samaritans wickedly obeyed it, because they destroyed persons in a great measure innocent, merely out of slavish fear, and without any knowledge of or regard to God’ s command.

Haydock: 2Ki 10:1

Seventy sons, as he had many wives. Gedeon had 70. (Calmet) ---

Grand-children might also be included. (Du Hamel) ---

But this is not necessary. (Calmet) ---

City, Hebrew, "of Jezrahel," a word which has probably been substituted instead of "Israel," which is more conformable to the Septuagint and Vulgate. Those who adhere to the Hebrew pretend that the princes had all fled from Jezrahel. ---

Children. This is the sense generally given to Nutritios Achab, which literally signifies, "nursing-fathers (preceptors, counsellors, &c.) of Achab," ver. 5. The king's children were perhaps educated in the most noble families, (ver. 6.) and in the best cities, 2 Paralipomenon xi. 23. Isaias (xlix. 23.) foretelling the happiness of the Israelites after the captivity, says, that kings and queens will nurse them.

Haydock: 2Ki 10:3

Master. Jehu would lead them into a snare, and insultingly challenges them to battle, shewing how little he feared their power. (Calmet) ---

He speaks ironically. (Du Hamel)

Gill: 2Ki 10:1

And Ahab had seventy sons in Samaria,.... These might not be all his immediate sons, but some of them his grandsons, as such are sometimes called in Scripture:

and Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel; who fled thither, perhaps on Jehu's coming to Jezreel, having slain Joram, being the metropolis of the kingdom, to consult about a successor, or how to oppose Jehu, and to frustrate his designs: but the Septuagint version is, "to the rulers of Samaria", which seems most likely to be the true reading:

to the elders; the civil magistrates of the city of Samaria:

and to them that brought up Ahab's children: who had the care of their education; who either always dwelt at Samaria, being the royal city, or were sent with their charge thither, when Joram went to Ramothgilead, for safety, supposing he should be worsted by the Syrians; or they fled thither with them upon the death of Joram:

saying; as follows.

Gill: 2Ki 10:2

Now as soon as this letter cometh to you, seeing your master's sons are with you,.... Sons of Ahab, and some of Joram, and all either the sons or grandsons of Ahab:

and there are with you chariots and horses; military ones:

a fenced city also: as Samaria was, well walled and fortified, and able to hold out a long siege:

and armour; of all sorts, to arm themselves and people with in their defence.

Gill: 2Ki 10:3

Look even out the best and meetest of your master's sons,.... Most fit for government, whether on account of age or proper qualifications, and wisdom, courage, &c.

and set him on his father's throne; proclaim him king:

and fight for your master's house; that the crown may continue in his family; all which he did not desire might be, but in this sarcastic and sneering manner dares them to do it.

Gill: 2Ki 10:4

But they were exceedingly afraid,.... They were intimidated at once; for they saw the purport of those letters, that should they attempt anything of this kind, he would come upon them with his forces:

and said, behold, two kings stood not before him; the kings of Israel and Judah, Joram and Ahaziah; but they were unarmed, and therefore how should they stand before an armed body of men Jehu had with him? this shows the pusillanimity of these men to make use of such an argument as this:

how then shall we stand? that is, before Jehu; but they were in much better circumstances than the two kings, as they are truly represented in 2Ki 10:2.

Gill: 2Ki 10:5

And he that was over the house,.... The king's palace in Samaria, who had the custody, care, and government of it:

and he that was over the city; the commander and governor of it, that had the highest post in it under the king;

the elders also all other subordinate officers and magistrates:

and the bringers up of the children; who had the education of the king's sons committed to them:

sent to Jehu, saying, we are thy servants, and will do all that thou shall bid us. They were ready to do homage, and swear allegiance to him as their king, and obey all his commands as faithful subjects:

we will not make any king; or set up any on the throne, no, not any of the sons or grandsons of Ahab:

do thou that which is good in thine eyes, we will never oppose thee.

Gill: 2Ki 10:6

Then he wrote a letter the second time to them,.... Having gained his point by the former:

saying, if ye be mine, acknowledge yourselves my subjects and servants:

and if ye will hearken to my voice; obey my commands:

take ye the heads of the men your master's sons; that is, take off their heads:

and come to me to Jezreel by tomorrow this time meaning with the heads along with them:

(now the king's sons, being seventy persons, were with the great men of the city, which brought them up;) they were in their houses, and under their tuition, and so had an authority over them, and could dispose of them at pleasure; they were not ordinary persons to whose care they were committed, but the principal men of the city.

Gill: 2Ki 10:7

And it came to pass, when the letter came to them,.... They did not in the least hesitate, but immediately complied with the contents of it:

that they took the king's sons, and slew seventy persons; which was the whole number of them:

and put their heads in baskets, and sent them to Jezreel; as a present to Jehu, just as they carried the firstfruits, as Abarbinel observes.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 10:1

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

² tn Heb “to the officers of Jezreel, the elders, and to the guardians of Ahab, saying.” It is not certain why the officials of Jezreel would be in Samaria. They may have fled there after they heard what happened to Joram and before Jehu entered the city. They would have had time to flee while Jehu was pursuing Ahaziah.

NET Notes: 2Ki 10:2

¹ tn Heb “And now when this letter comes to you – with you are the sons of your master and with you are chariots and horses and a fortified city and weapons.”

NET Notes: 2Ki 10:3

¹ tn Hebrew יָשָׁר (yashar) does not have its normal moral/ethical nuance here (“upright”), but a more neutral sense of “proper, right, suitable.” For the gloss “capable,” see HALOT 450 s.v. יָשָׁר.

² tn Or “fight for.”

NET Notes: 2Ki 10:4

¹ tn Heb “they were very, very afraid.” The term מְאֹד (me’od) “very,” is repeated for emphasis.

² tn Heb “did not stand before him.”

³ tn Heb “How can we stand?”

NET Notes: 2Ki 10:5

¹ tn Heb “the one who was over the house.”

² tn Heb “the one who was over the city.”

³ tn Or “elders.”

⁴ tn Heb “servants.”

⁵ tn Heb “Do what is good in your eyes.”

NET Notes: 2Ki 10:6

¹ tn Heb “If you are mine and you are listening to my voice.”

² sn Jehu’s command is intentionally vague. Does he mean that they should bring the guardians (those who are “heads” over Ahab’s sons) for a meeting, or does he mean that they should bring the literal heads of Ahab’s sons with them? (So LXX, Syriac Peshitta, and some mss of the Targum) The city leaders interpret his words in the literal sense, but Jehu’s command is so ambiguous he is able to deny complicity in the executions (see v. 9).

³ tn Heb “great,” probably in wealth, position, and prestige.

NET Notes: 2Ki 10:7

¹ tn Heb “and when the letter came to them, they took the sons of the king and slaughtered seventy men.”

Geneva Bible: 2Ki 10:1

And Ahab had seventy ^{( a )} sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to them that brought up Ahab's [children], saying,

^{( a )} The Scripture calls them sons who are either children or nephews.

Geneva Bible: 2Ki 10:3

Look even out the best and meetest of your master's sons, and ^{( b )} set [him] on his father's throne, and fight for your master's house.

^{( b )} He wrote this, to prove them whether they would take his side or not.

Geneva Bible: 2Ki 10:6

Then he wrote a letter the second time to them, saying, If ye [be] mine, and [if] ye will hearken unto my voice, ^{( c )} take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, [being] seventy persons, [were] with the great men of the city, which brought them up.

^{( c )} God as a just judge punishes the wicked children of wicked parents to the third and fourth generations.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 10:1-36

1 Jehu, by his letters, causes seventy of Ahab's children to be beheaded.

8 He excuses the fact by the prophecy of Elijah.

12 At the shearing house he slays two and forty of Ahaziah's brethren.

15 He takes Jehonadab into his company.

18 By subtilty he destroys all the worshippers of Baal.

29 Jehu follows Jeroboam's sins.

32 Hazael oppresses Israel.

34 Jehoahaz succeeds Jehu.

MHCC: 2Ki 10:1-14

In the most awful events, though attended by the basest crimes of man, the truth and justice of God are to be noticed; and he never did nor can command any thing unjust or unreasonable. Jehu destroyed all that remained of the house of Ahab; all who had been partners in his wickedness. When we think upon the sufferings and miseries of mankind, when we look forward to the resurrection and last judgment, and think upon the vast number of the wicked waiting their awful sentence of everlasting fire; when the whole sum of death and misery has been considered, the solemn question occurs, Who slew all these? The answer is, SIN. Shall we then harbour sin in our bosoms, and seek for happiness from that which is the cause of all misery?

Matthew Henry: 2Ki 10:1-14

We left Jehu in quiet possession of Jezreel, triumphing over Joram and Jezebel; and we must now attend his further motions. He knew the whole house of Ahab must be cut off, and therefore proceeded in this bloody work, and did not do it deceitfully, or by halves, Jer 48:10.

I. He got the heads of all the sons of Ahab cut off by their own guardians at Samaria. Seventy sons (or grandsons) Ahab had, Gideon's number, Jdg 8:30. In such a number that bore his name his family was likely to be perpetuated, and yet it is extirpated all at once. Such a quiver full of arrows could not protect his house from divine vengeance. Numerous families, if vicious, must not expect to be long prosperous. These sons of Ahab were now at Samaria, a strong city, perhaps brought thither upon occasion of the war with Syria, as a place of safety, or upon notice of Jehu's insurrection; with them were the rulers of Jezreel, that is, the great officers of the court, who went to Samaria to secure themselves or to consult what was to be done. Those of them that were yet under tuition had their tutors with them, who were entrusted with their education in learning, agreeable to their birth and quality, but, it is to be feared, brought them up in the idolatries of their father's house and made them all worshippers of Baal. Jehu did not think fit to bring his forces to Samaria to destroy them, but, that the hand of God might appear the more remarkably in it, made their guardians their murderers. 1. He sent a challenge to their friends to stand by them, 2Ki 10:2, 2Ki 10:3. "You that are hearty well-wishers to the house of Ahab, and entirely in its interests, now is your time to appear for it. Samaria is a strong city; you are in possession of it; you have forces at command; you may choose out the likeliest person of all the royal family to head you; you know you are not tied to the eldest, unless he be the best and meetest of your master's sons. If you have any spirit in you, show it, and set one of them on his father's throne, and stand by him with your lives and fortunes."Not that he desired they should do this, or expected they would, but thus he upbraided them with their cowardice and utter inability to contest with the divine counsels. "Do if you dare, and see what will come of it."Those that have forsaken their religion have often, with it, lost both their sense and their courage, and deserve to be upbraided with it. 2. Hereby he gained from them a submission. They prudently reasoned with themselves: " Behold, two kings stood not before him, but fell as sacrifices to his rage; how then shall we stand? "2Ki 10:4. Therefore they sent him a surrender of themselves: " We are thy servants, thy subjects, and will do all that thou shalt bid us, right or wrong, and will set up nobody in competition with thee."They saw it was to no purpose to contend with him, and therefore it was their interest to submit to him. With much more reason may we thus argue ourselves into a subjection to the great God. Many kings and great men have fallen before his wrath, for their wickedness; and how then shall we stand? Do we provoke the Lord to jealousy? Are we stronger than he? No, we must either bend or break. 3. This was improved so far as to make them the executioners of those whom they had the tuition of (2Ki 10:6): If you be mine, bring me the heads of your master's sons by tomorrow at this time. Though he knew it must be done, and was loth to do it himself, one would think he could not expect they should do it. Could they betray such a trust? Could they be cruel to their master's sons? It seems, so low did they stoop in their adoration to the rising sun that they did it; they cut off the heads of those seventy princes, and sent them in baskets a present to Jehu, 2Ki 10:7. Learn hence not to trust in a friend nor to put confidence in a guide not governed by conscience. One can scarcely expect that he who has been false to his God should ever be faithful to his prince. But observe God's righteousness in their unrighteousness. These elders of Jezreel had been wickedly obsequious to Jezebel's order for the murder of Naboth, 1Ki 21:11. She gloried, it is likely, in the power she had over them; and now the same base spirit makes them as pliable to Jehu and as ready to obey his orders for the murder of Ahab's sons. Let none aim at arbitrary power, lest they be found rolling a stone which, some time or other, will return upon them. Princes that make their people slaves take the readiest way to make them rebels; and by forcing men's consciences, as Jezebel did, they lose their hold of them. When the separated heads were presented to Jehu, he slyly upbraided those that were the executioners of this vengeance. The heads were laid in two heaps at the gate, the proper place of judgment. There he acquitted the people before God and the world (2Ki 10:9, You are righteous ), and, by what the rulers of Samaria had now done, comparatively acquitted himself: "I slew but one; they have slain all these: I did it by conspiracy and with design; they have done this merely in compliance and with an implicit obedience. Let not the people of Samaria, nor any of the friends of the house of Ahab, ever reproach me for what I have done, when their own elders, and the very guardians of the orphans, have done this."It is common for those who have done something base to attempt the mitigation of their own reproach by drawing others in to do something worse. But, (2.) He resolves all into the righteous judgment of God (2Ki 10:10): The Lord hath done that which he spoke by Elijah. God is not the author of any man's sin, but even by that which men do from bad principles God serves his own purposes and glorifies his own name; and he is righteous in that wherein men are unrighteous. When the Assyrian is made the rod of God's anger, and the instrument of his justice, he meaneth not so, neither does his heart think so, Isa 10:7.

II. He proceeded to destroy all that remained of the house of Ahab, not only those that descended from him, but those that were in any relation to him, all the officers of his household, ministers of state, and those in command under him, called here his great men (2Ki 10:11), all his kinsfolks and acquaintance, who had been partners with him in his wickedness, and his priests, or domestic chaplains, whom he employed in his idolatrous services and who strengthened his hand that he should not turn from his evil way. Having done this in Jezreel, he did the same in Samaria (2Ki 10:17), slew all that remained to Ahab in Samaria. This was bloody work, and is not now, in any case, to be drawn into a precedent. Let the guilty suffer, but not the guiltless for their sakes. Perhaps such terrible destructions as these were intended as types of the final destruction of all the ungodly. God has a sword, bathed in heaven, which will come down upon the people of his curse, and be filled with blood. Isa 34:5, Isa 34:6. Then his eye will not spare, neither will he pity.

III. Providence bringing the brethren of Ahaziah in his way, as he was going on with this execution, he slew them likewise, 2Ki 10:12-14. The brethren of Ahaziah were slain by the Arabians (2Ch 22:1), but these were the sons of his brethren, as it is there explained (2Ki 10:8), and they are said to be princes of Judah, and to minister to Ahaziah. Several things concurred to make them obnoxious to the vengeance Jehu was now executing. 1. They were branches of Ahab's house, being descended from Athaliah, and therefore fell within his commission. 2. They were tainted with the wickedness of the house of Ahab. 3. They were now going to make their court to the princes of the house of Ahab, to salute the children of the king and the queen, Joram and Jezebel, which showed that they were linked to them in affection as well as in affinity. These princes, forty-two in number, being appointed as sheep for the sacrifice, were slain with solemnity, at the pit of the shearing-house. The Lord is known by these judgments which he executeth.

Keil-Delitzsch: 2Ki 10:1-3

Extermination of the Seventy Sons of Ahab in Samaria. - 2Ki 10:1-3. As Ahab had seventy sons in Samaria ( בּנים in the wider sense, viz., sons, including grandsons see at 2Ki 10:13, as is evident from the fact that אמנים , foster-fathers, are mentioned, whereas Ahab had been dead fourteen years, and therefore his youngest sons could not have had foster-fathers any longer), Jehu sent a letter to the elders of the city and to the foster-fathers of the princes, to the effect that they were to place one of the sons of their lord upon the throne. There is something very strange in the words הזּקנים יזרעאל אל־שׂרי , "to the princes of Jezreel, the old men,"partly on account of the name Jezreel, and partly on account of the combination of הזּקנים with שׂרי . If we compare 2Ki 10:5, it is evident that הזּקנים cannot be the adjective to יז שׂרי , but denotes the elders of the city, so that the preposition אל has dropped out before הזקנים . יזרעאל שׂרי , the princes or principal men of Jezreel, might certainly be the chief court-officials of the royal house of Ahab, since Ahab frequently resided in Jezreel. But against this supposition there is not only the circumstance that we cannot discover any reason why the court-officials living in Samaria should be called princes of Jezreel, but also 2Ki 10:5, where, instead of the princes of Jezreel, the governor of the city and the governor of the castle are mentioned. Consequently there is an error of the text in יזרעאל , which ought to read אל העיר , though it is older than the ancient versions, since the Chaldee has the reading יזרעאל , and no doubt the Alexandrian translator read the same, as the Septuagint has sometimes τῆς πόλεως , like the Vulgate, and sometimes Σαμαρείας , both unquestionably from mere conjecture. The "princes of the city"are, according to 2Ki 10:5, the prefect of the palace and the captain of the city; the זקנים , "elders,"the magistrates of Samaria; and אחאב אמנים , the foster-fathers and tutors appointed by Ahab for his sons and grandsons. אחאב is governed freely by האמנים . In 2Ki 10:2 the words from ואתּכם to הנּשׁק form an explanatory circumstantial clause: "since the sons of your lord are with you, and with you the war-chariots and horses, and a fortified city and arms,"i.e., since you have everything in your hands, - the royal princes and also the power to make one of them king. It is perfectly evident from the words, "the sons of your lord,"i.e., of king Joram, that the seventy sons of Ahab included grandsons also. This challenge of Jehu was only a ruse , by which he hoped to discover the feelings of the leading men of the capital of the kingdom, because he could not venture, without being well assured of them, to proceed to Samaria to exterminate the remaining members of the royal family of Ahab who were living there. על נלחם , to fight concerning, i.e., for a person, as in Jdg 9:17.

Keil-Delitzsch: 2Ki 10:4-5

This ruse had the desired result. The recipients of the letter were in great fear, and said, Two kings could not stand before him, how shall we? and sent messengers to announce their submission, and to say that they were willing to carry out his commands, and had no desire to appoint a king.

Keil-Delitzsch: 2Ki 10:6-7

Jehu then wrote them a second letter, to say that if they would hearken to his voice, they were to send to him on the morrow at this time, to Jezreel, the heads of the sons of their lord; which they willingly did, slaying the seventy men, and sending him their heads in baskets. אד בּני אנשׁי ראשׁי , "the heads of the men of sons of your lord,"i.e., of the male descendants of Ahab, in which אנשׁי may be explained from the fact that בּני־אדניכם has the meaning "royal princes"(see the similar case in Jdg 19:22). In order to bring out still more clearly the magnitude of Jehu's demand, the number of the victims required is repeated in the circumstantial clause, "and there were seventy men of the king's sons with ( את ) the great men of the city, who had brought them up."

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 9:30--11:1

1. Jehu's evil reign in Israel 9:30-10:36

Since the writer did not record Jehu's coronation, we should probably regard his reign as beginning when Joram died (9:24). Jehu began Israel's fifth and longest royal dynasty. He and his descendants reigned 88 years (841-753 B.C.). He himself reigned 28 years (841-814 B.C.). His contemporaries in Judah were Queen Athaliah and King Joash.

Constable: 2Ki 10:1-17

Jehu's purges of the royal families 10:1-17

Jehu challenged the nobles of Samaria and Jezreel who were rearing Ahab's 70 male descendants to select an heir and to battle Jehu. This would decide whether Ahab's house or Jehu's would rule Israel. Rather than fight a battle they were sure they would lose they submitted to Jehu and slew Ahab's sons. In the ancient Near East conquering kings sometimes piled the heads of their defeated foes at the city gate to show their power and to discourage future rebellion.⁶⁶ Jehu then proceeded to execute the nobles who had killed Ahab's sons. However in this purge Jehu demonstrated too much zeal. God judged his own dynasty later for these unlawful assassinations (cf. Hosea 1:4). Jehu was wise and obedient to kill Ahab's sons (cf. 2 Sam. 1:14-15), but he overstepped his authority by killing the nobles.

"Jehu's killings exceed reform and become atrocities, . . . a fact Hos 1:4-5 makes clear. Eventually, Jehu becomes very much like those he replaces, which makes him more of a political opportunist than a catalyst for change."⁶⁷

Jehu also wiped out the members of Ahab's family who were still alive in the Southern Kingdom whom God evidently brought together to make Jehu's job easier (vv. 12-14).⁶⁸

Jonadab also rejoiced in the destruction of Ahab's line, though he may not have approved of all Jehu's killing (vv. 15-17). Other Scripture describes Jonadab as a faithful follower of Yahweh who observed the Mosaic Law strictly (cf. Jer. 35:6-7).

Guzik: 2Ki 10:1-36

2 Kings 10 - The Reforms of Jehu

A. Jehu executes the house of Ahab.

1. (1-11) Ahab's descendants are executed at Jezreel.

Now Ahab had seventy sons in Samaria. And Jehu wrote and sent letters to Samaria, to the rulers of Jezreel, to the elders, and to those who reared Ahab's sons, saying: Now as soon as this letter comes to you, since your master's sons are with you, and you have chariots and horses, a fortified city also, and weapons, choose the best qualified of your master's sons, set him on his father's throne, and fight for your master's house. But they were exceedingly afraid, and said, "Look, two kings could not stand up to him; how then can we stand?" And he who was in charge of the house, and he who was in charge of the city, the elders also, and those who reared the sons, sent to Jehu, saying, "We are your servants, we will do all you tell us; but we will not make anyone king. Do what is good in your sight." Then he wrote a second letter to them, saying: If you are for me and will obey my voice, take the heads of the men, your master's sons, and come to me at Jezreel by this time tomorrow. Now the king's sons, seventy persons, were with the great men of the city, who were rearing them. So it was, when the letter came to them, that they took the king's sons and slaughtered seventy persons, put their heads in baskets and sent them to him at Jezreel. Then a messenger came and told him, saying, "They have brought the heads of the king's sons." And he said, "Lay them in two heaps at the entrance of the gate until morning." So it was, in the morning, that he went out and stood, and said to all the people, "You are righteous. Indeed I conspired against my master and killed him; but who killed all these? Know now that nothing shall fall to the earth of the word of the LORD which the LORD spoke concerning the house of Ahab; for the LORD has done what He spoke by His servant Elijah." So Jehu killed all who remained of the house of Ahab in Jezreel, and all his great men and his close acquaintances and his priests, until he left him none remaining.

a. Ahab had seventy sons in Samaria: These were a significant danger to the anointed King Jehu. First, they were the descendants of Ahab and had a great interest in battling back to keep the throne of Israel among the dynasty of Omri. Second, they were in Samaria, the capital city of Israel - meaning they were away from Jehu, who killed King Joram in Jezreel.

b. Fight for your master's house: Jehu challenged any partisans of the house of Omri to declare themselves and prepare to fight for their master's house.

c. When the letter came to them, that they took the king's sons and slaughtered seventy persons: Jehu's letter - and his previous bold action against Joram and Ahaziah - powerfully persuaded the leaders of Israel to execute the sons of Ahab on behalf of Jehu.

d. Put their heads in baskets and sent them to him: The nobles were so afraid of Jehu that they sent this grim evidence of their obedience.

i. "It was a contemporary custom throughout the ancient east to 'pile-up' the heads of the captured rebels by the main city gate as a public warning against rebellion." (Wiseman)

ii. "This was suitable to Ahab's sin. He had sent for baskets of grapes out of Naboth's vineyard at Jezreel; and now the heads of his sons are brought thither in baskets." (Trapp)

e. You are righteous: When the people saw the severed heads of 70 descendants of Ahab, they feared that judgment had gone too far and they would be punished for it. Jehu assured them that they had done right - and that none had the right to accuse him, because he acted at the command of God.

i. "You are righteous in your own eyes, and you look upon me as a traitor, and rebel, and murderer, because I have risen against and slain my master, which I acknowledge I have done. But if I am guilty, you are not innocent, and therefore cannot accuse me; for I have killed one, but you a great number." (Poole)

2. (12-14) Jehu meets 42 members of Ahaziah's family and executes them.

And he arose and departed and went to Samaria. On the way, at Beth Eked of the Shepherds, Jehu met with the brothers of Ahaziah king of Judah, and said, "Who are you?" So they answered, "We are the brothers of Ahaziah; we have come down to greet the sons of the king and the sons of the queen mother." And he said, "Take them alive!" So they took them alive, and killed them at the well of Beth Eked, forty-two men; and he left none of them.

a. Jehu met with the brothers of Ahaziah king of Judah: This was to the great misfortune of these men. Since Jehu was committed to execute all those connected with the house of Ahab, these men were also targets of judgment. Ahaziah was a descendant of King Ahab through his mother (who was the daughter of Ahab and Jezebel). Therefore, their mention of the queen mother did not help them.

b. He left none of them: This was characteristic of Jehu; whole-hearted and energetic obedience.

i. Some believe that the execution of Ahaziah's family was an example of Jehu going too far. "The sword of judgment, so far as the expressed purpose of Jehovah was concerned, should have been confined to the house of Ahab. But a reckless and ambitious hand was wielding it, and it devoured beyond the allotted limits." (Knapp)

3. (15-17) Jehu executes the remainder of Ahab's family at Samaria.

Now when he departed from there, he met Jehonadab the son of Rechab, coming to meet him; and he greeted him and said to him, "Is your heart right, as my heart is toward your heart?" And Jehonadab answered, "It is." Jehu said, "If it is, give me your hand." So he gave him his hand, and he took him up to him into the chariot. Then he said, "Come with me, and see my zeal for the LORD." So they had him ride in his chariot. And when he came to Samaria, he killed all who remained to Ahab in Samaria, till he had destroyed them, according to the word of the LORD which He spoke to Elijah.

a. He met Jehonadab the son of Rechab: This was the mysterious founder of the Rechabites, who were a reform movement among the people of God, protesting the immoral and impure lives of many in Israel and Judah.

i. In Jeremiah 35, God used the Rechabites and the memory of Jehonadab as an example of faithfulness and obedience, to rebuke His unfaithful and disobedient people.

ii. "Jeremiah records that Jehonadab was the leader of an aesthetic group that lived an austere, nomadic life in the desert, drinking no wine and depending solely on the Lord for their sustenance. Separatists to the core and strong patriots, they lived in protest to the materialism and religious compromise in Israel." (Patterson and Austel)

iii. "According to Josephus, Jehu and Jehonadab were friends of long standing, and both detested the luxurious surrounding of the royal family." (Dilday)

b. Is your heart right, as my heart is toward your heart? Jehu wanted to know if Jehonadab was on his side. Jehonadab was optimistic at emergence of this energetic reformer; Jehu was hungry for the approval of this popular religious leader and reformer. It isn't too cynical to think that Jehu wanted to use Jehonadab to add legitimacy to his reign as king.

i. "Jehonadab was doubtless a very honourable man in Israel; and by carrying him about with him in his chariot, Jehu endeavoured to acquire the public esteem. 'Jehu must be acting right, for Jehonadab is with him, and approves his conduct.' " (Clarke)

c. Come with me, and see my zeal for the LORD: The zeal of Jehu was noted in his complete and energetic obedience to the LORD, to the disregard of his own safety and comfort. Yet this statement reveals the dangerous root of pride in Jehu - he is proud of his own zeal.

i. "When proceeding against Baal worship, his words to Jehonadab, 'Come with me, and see my zeal for Jehovah,' are in themselves a revelation of a proud spirit." (Morgan)

ii. "His ostentatious display of his reforming zeal revealed how little he had God's glory in mind in the midst of all his feverish activity and abolition." (Knapp)

B. Jehu strikes against Baal worship.

1. (18-23) Jehu arranges a big sacrifice for Baal.

Then Jehu gathered all the people together, and said to them, "Ahab served Baal a little, Jehu will serve him much. Now therefore, call to me all the prophets of Baal, all his servants, and all his priests. Let no one be missing, for I have a great sacrifice for Baal. Whoever is missing shall not live." But Jehu acted deceptively, with the intent of destroying the worshipers of Baal. And Jehu said, "Proclaim a solemn assembly for Baal." So they proclaimed it. Then Jehu sent throughout all Israel; and all the worshipers of Baal came, so that there was not a man left who did not come. So they came into the temple of Baal, and the temple of Baal was full from one end to the other. And he said to the one in charge of the wardrobe, "Bring out vestments for all the worshipers of Baal." So he brought out vestments for them. Then Jehu and Jehonadab the son of Rechab went into the temple of Baal, and said to the worshipers of Baal, "Search and see that no servants of the LORD are here with you, but only the worshipers of Baal."

a. Ahab served Baal a little, Jehu will serve him much: Jehu feigned devotion to Baal to lure the priests and worshippers of Baal into a trap. Jehu acted deceptively, with the intent of destroying the worshippers of Baal.

i. I have a great sacrifice: "The person who made the sacrifice is not stated, it may be indefinite . . . The text does not say that Jehu acted as sacrificing priest." (Wiseman)

ii. The priests of Baal believed the deception. "They were excited that their new king, Jehu, and the famous sheik of the Rechabites, Jehonadab, were now distinguished converts and were joining them in a ceremonial sacrifice to Baal." (Dilday)

b. Search and see that no servants of LORD are here with you, but only worshippers of Baal: Jehu wanted to be certain that all the worshippers of the true God were put out of the place.

2. (24-28) Jehu wipes out Baal worship in Israel.

So they went in to offer sacrifices and burnt offerings. Now Jehu had appointed for himself eighty men on the outside, and had said, "If any of the men whom I have brought into your hands escapes, whoever lets him escape, it shall be his life for the life of the other." Now it happened, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, "Go in and kill them; let no one come out!" And they killed them with the edge of the sword; then the guards and the officers threw them out, and went into the inner room of the temple of Baal. And they brought the sacred pillars out of the temple of Baal and burned them. Then they broke down the sacred pillar of Baal, and tore down the temple of Baal and made it a refuse dump to this day. Thus Jehu destroyed Baal from Israel.

a. As soon as he had made an end of offering the burnt offering: Jehu chose to offer the sacrifice to Ball first, and then to call for the execution of the worshippers of Baal.

b. And tore down the temple of Baal and made it a refuse dump: Ahab built this temple for his wife Jezebel (1 Kings 16:32); Jehu tore it down. He worked to completely eliminate the worship of Baal from Israel, making him a unique king among the other rulers of the Northern Kingdom.

i. Beginning with the first king of Israel - Jeroboam - Israel was steeped in idolatry. Jeroboam began with false representations of the true God (the golden calves described in 1 Kings 12:25-33). The successive kings of Israel continued his idolatry (Nadab, Baasha, Elah, Zimri, and Omri), until the reign of Ahab. Under King Ahab, Israel moved from the false worship of the true God to the state supported worship of Baal (1 Kings 16:29-34). The son of Ahab (Jehoram/Joram) continued this practice until he was assassinated by Jehu, who destroyed the infrastructure of state-sponsored Baal worship in Israel.

ii. He destroyed this temple of Baal and utterly desecrated it. To say he made it a refuse dump is literally that he made it a public toilet. "A place for human excrement; so all the versions understand it. Nothing could be more degrading than this." (Clarke)

3. (29-31) The half-way obedience of Jehu

However Jehu did not turn away from the sins of Jeroboam the son of Nebat, who had made Israel sin, that is, from the golden calves that were at Bethel and Dan. And the LORD said to Jehu, "Because you have done well in doing what is right in My sight, and have done to the house of Ahab all that was in My heart, your sons shall sit on the throne of Israel to the fourth generation." But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart; for he did not depart from the sins of Jeroboam, who had made Israel sin.

a. However Jehu did not turn away from the sins of Jeroboam: Jehu aggressively worked against the worship of Baal in Israel. However, he promoted the false worship of the true God, after the pattern of Jeroboam who set up the golden calves that were at Bethel and Dan.

i. "Do not be content to be strong against evil; be eagerly ambitious of good. It is easier to be vehement against the abominations of others than to judge and put away your own secret sins." (Meyer)

ii. "Jehu did obey God up to a certain point. It happened to be a profitable thing to him to exterminate the old royal house of Ahab, because it would confirm himself upon his own throne; but anything beyond that did not pay, and therefore Jehu did not touch it." (Spurgeon)

b. Because you have done well in doing what is right in My sight: Clearly, there was much good in the reign of Jehu. He was absolutely committed to fulfilling God's judgment against the house of Ahab and in driving the worship of Baal out of Israel. For this, he would be rewarded with a dynasty that would last four generations.

i. This was clear praise of Jehu's actions; yet Hosea 1:4 condemns them. For in a little while I will avenge the bloodshed of Jezreel on the house of Jehu, and bring an end to the kingdom of the house of Israel. We can see that both 2 Kings 10:30 and Hosea 1:4 are true, in that Jehu was both good and bad.

· Jehu carried out God's will, but he went too far and executed more people than God intended.

· Jehu carried out God's will, but he did it for personal glory and out of pride.

· Jehu carried out God's will, but he only did it partially. He stopped the idolatry of Baal, but he continued the sinful idolatry of Jeroboam.

c. But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: Yet, Jehu was also clearly disobedient and did not obey or serve God with all his heart.

i. "Herein he discovers his hypocrisy, that he follows God as far as his interest would permit . . . but no further." (Poole)

ii. We might see Jehu as a great Israeli patriot. He protested against Joram and the house of Ahab for the harm they did to Israel, and knew that to be strong, Israel must be cleansed of Baal worship. He knew that Israel had to come back to the true God, but was unconcerned about how they did it. For Jehu, it was just as good to worship Yahweh at the temple of the golden calves at Dan or Bethel, and it was better for Israel if they did it at those places rather than at Jerusalem.

iii. When we compare Jehu to the other kings of Israel, we see that he was the best of a bad group. No other king in Israel fought against idolatry as much as Jehu did; sadly, even he did not fight against it with all his heart.

iv. By not taking heed to walk in the law of the LORD God, Jehu showed that he did not live a life of fellowship with God. He was a success in one regard, but a successful failure. "How terrible a warning is the story of this man - that it is possible to be an instrument in the hand of God and yet never be in fellowship with Him." (Morgan)

v. "Jehu's zeal, on the contrary, consumed and destroyed everybody and everything that stood in the way of his own advantage or aggrandizement, but never touched himself. He appears to have been a total stranger to real exercise of soul." (Knapp)

vi. "Hating one sin he loved another, and thus proved that the fear of the Most High did not reign in his breast. He was merely a hired servant, and received the throne as his wages, but a child of God he never was." (Spurgeon)

C. A summary of Jehu's reign.

1. (32-33) Syria captures large portions of Israel's territory.

In those days the LORD began to cut off parts of Israel; and Hazael conquered them in all the territory of Israel from the Jordan eastward: all the land of Gilead; Gad, Reuben, and Manasseh; from Aroer, which is by the River Arnon, including Gilead and Bashan.

a. In those days the LORD began to cut off parts of Israel: This was the work of the LORD. These neighboring rulers and their kingdoms were prompted and made successful by God.

b. All the territory of Israel from the Jordan eastward: For hundreds of years before this - since the time of the entry into the Promised Land more than 600 years before - Israel held substantial portions of land on the eastern side of the Jordan River. This land was held by the tribes of Gad, Reuben, and Manasseh. Now this land was taken by the enemies of Israel, because of their sin and unfaithfulness to the covenant.

i. This included the rich and fruitful lands of Gilead and Bashan.

2. (34-36) The summary of the reign of Jehu.

Now the rest of the acts of Jehu, all that he did, and all his might, are they not written in the book of the chronicles of the kings of Israel? So Jehu rested with his fathers, and they buried him in Samaria. Then Jehoahaz his son reigned in his place. And the period that Jehu reigned over Israel in Samaria was twenty-eight years.

a. And they buried him in Samaria: Though incomplete in his own goodness, this man was the best of a bad group. Jehu's goodness was rewarded with a long reign (twenty-eight years).

b. Twenty-eight years: This was a long reign, but notable only at its beginning. Jehu had the energy and influence to truly turn the nation back to God, but his half-commitment to God left that potential unfulfilled and points to a lack of any real relationship with God.

i. "We have no chronicles in which there is any thing farther spoken of this bad man. His reign was long, twenty-eight years; and yet we know nothing of it but the commencement." (Clarke)

ii. "The great lesson to be drawn from this remarkable man's life is that of being constantly on guard, as servants of God, lest we be found doing His work - whether it be in the exercise of discipline, or the accomplishment of reformation - in a spirit of unbrokenness and without due exercise of heart and conscience between Him who is 'a God of judgment,' and by whom 'actions are weighed.' " (Knapp)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 10 (Chapter Introduction)

Overview

2Ki 10:1, Jehu, by his letters, causes seventy of Ahab’s children to be beheaded; 2Ki 10:8, He excuses the fact by the prophecy of Elijah; 2Ki 10:12, At the shearing house he slays two and forty of Ahaziah’s brethren; 2Ki 10:15, He takes Jehonadab into his company; 2Ki 10:18, By subtilty he destroys all the worshippers of Baal; 2Ki 10:29, Jehu follows Jeroboam’s sins; 2Ki 10:32, Hazael oppresses Israel; 2Ki 10:34, Jehoahaz succeeds Jehu.

Poole: 2 Kings 10 (Chapter Introduction)

KINGS CHAPTER 10

Jehu by his letters causeth seventy of Ahab’ s sons to be slain: the fact is excused by Elijah’ s prophecy, 2Ki 10:1-11 . Also forty-two of king Ahaziah’ s brethren, 2Ki 10:12-14 . By subtlety he slayeth all the priests and prophets of Ahab; breaketh down his images and temple, 2Ki 10:18-28 . He followeth the sin of Jeroboam, 2Ki 10:29-31 . Hazael oppresseth Israel: Jehoahaz suceeedeth Jehu, 2Ki 10:32-36 .

MHCC: 2 Kings 10 (Chapter Introduction)

(2Ki 10:1-14) Ahab's sons and Ahaziah's brethren put to death.

(2Ki 10:15-28) Jehu destroys the worshippers of Baal.

(2Ki 10:29-36) Jehu follows Jeroboam's sins.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 10 (Chapter Introduction)

We have in this chapter, I. A further account of Jehu's execution of his commission. He cut off, I. All Ahab's sons (2Ki 10:1-10). 2. All Ahab's kindred (2Ki 10:11-14, 2Ki 10:17). 3. Ahab's idolatry: his zeal against this he took Jonadab to be witness to (2Ki 10:15, 2Ki 10:16), summoned all the worshippers of Baal to attend (2Ki 10:18-23) and slew them all (2Ki 10:24, 2Ki 10:25), and then abolished that idolatry (2Ki 10:26-28). II. A short account of the administration of his government. 1. The old idolatry of Israel, the worship of the calves, was retained (2Ki 10:29-31). 2. This brought God's judgments upon them by Hazael, with which his reign concludes (2Ki 10:32-36).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 10 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 10

This chapter gives a further account of the destruction of the house of Ahab by Jehu, or his orders, even of all his sons and relations, 2Ki 10:1, and also of the brethren of Ahaziah king of Judah, 2Ki 10:12, of his taking up Jehonadab the son of Rechab into his chariot, to be a witness of his zeal for the Lord, 2Ki 10:15, and of his gathering together the prophets, priests, and worshippers of Baal, and slaying them, 2Ki 10:18 and of his extirpation of the idolatry of Baal, 2Ki 10:26, nevertheless he continued the worship of the calves, 2Ki 10:29 wherefore Israel was distressed by the king of Syria, 2Ki 10:32 and the chapter is concluded with the reign and death of Jehu, 2Ki 10:34.