Text -- 2 Kings 10:18 (NET)

Jehu Executes the Prophets and Priests of Baal

10:18 Jehu assembled all the people and said to them, “Ahab worshiped Baal a little; Jehu will worship him with great devotion.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 10:18

The words being manifestly false, and spoken with a design to deceive, cannot be excused, this being an unmovable principle, That we must not do the least evil, that the greatest good may come.

JFB: 2Ki 10:15-18

(See 1Ch 2:55). A person who, from his piety and simple primitive manner of life (Jer. 35:1-19), was highly esteemed, and possessed great influence in the country. Jehu saw in a moment the advantage that his cause would gain from the friendship and countenance of this venerable man in the eyes of the people, and accordingly paid him the distinguished attention of inviting him to a seat in his chariot.

JFB: 2Ki 10:15-18

Not simply to aid him in getting up, but for a far more significant and important purpose--the giving, or rather joining hands, being the recognized mode of striking a league or covenant, as well as of testifying fealty to a new sovereign; accordingly, it is said, "he [Jehonadab] gave him [Jehu] his hand."

Clarke: 2Ki 10:18

Ahab served Baal a little - Jehu had determined to have no worship in Israel but that of the golden calves at Dan and Bethel; therefore he purposes to destroy all the worshippers of Baal: and that he may do it without suspicion, he proclaims a great sacrifice; and that he may do it the more easily, he gathers them all together into one place.

TSK: 2Ki 10:18

Ahab served Baal : 2Ki 3:2; 1Ki 16:31, 1Ki 16:32, 1Ki 18:19, 1Ki 18:22, 1Ki 18:40

Jehu : Job 13:7; Rom 3:8; Phi 4:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 10:18

Though we cannot ascribe to Jehu a spirit of true piety (see 2Ki 10:29), we can well enough understand how the soldier, trained in the Syrian wars, revolted against the unmanly and voluptuous worship of the Dea Syra, and wished to go back to the simple solemn service of Yahweh. These views and feelings it would have been dangerous to declare during the lifetime of Jezebel. Even after her death it was prudent to temporise, to wait until the party of Ahab was crushed politically, before broaching tbe religious question. Having now slain all the issue of Ahab in the kingdom of Israel, and all the influential men of the party 2Ki 10:7, 2Ki 10:11, 2Ki 10:17, Jehu felt that he might begin his reformation of religion. But even now he uses "subtilty"rather than open violence. "Ahab served Baal a little; but Jehu shall serve him much."

Poole: 2Ki 10:18

Jehu gathered all the people together by their representatives, their elders or rulers, as was usual; to whom he imparts his mind; and they being generally corrupt, and timeservers, and such as had no sense of religion in them, durst not oppose his resolution, but seemed to comply with it.

Jehu shall serve him much: as if he had said, My quarrel is only with Ahab’ s family, and not with Baal; which my actions shall manifest; which words being manifestly false, and spoken with a design to deceive, cannot be excused from sin, though they were uttered with a pious intention; this being an unmovable principle, that we must not do the least evil of sin, that the greatest good may come, Rom 3:8 . And if Jehonadab did concur with Jehu herein, it was a human infirmity.

Haydock: 2Ki 10:18

I will worship him more. Jehu sinned in thus pretending to worship Baal, and causing sacrifices to be offered to him: because evil in not to be done, that good may come of it, Romans iii. 8. (Challoner) (Worthington) ---

St. Jerome, &c., excuse him from mortal sin, as his intention was good. (Tirinus) ---

If he had not thus dissembled, he could not have so effectually destroyed the adorers of Baal, who would have concealed themselves. But God rewarded his zeal, and not his falsehood. (Calmet) ---

He might speak ironically; though Theodoret, &c., admit a lie. (Menochius)

Gill: 2Ki 10:18

And Jehu gathered all the people together,.... The people of Samaria, at least the principal of them:

and said unto them, Ahab served Baal a little, but Jehu shall serve him much; which some understand as spoken ironically; but the words seem to be spoken with a design to deceive the idolatrous inhabitants of Samaria, making them to believe that he was hearty in the worship of Baal, and should show a greater respect to it, and more constantly attend it, than Ahab had done; and this he said with a view to draw them to the temple of Baal, and there destroy them, as the sequel shows; and in which he is not to be justified, however good his intention was; for evil is not to be done that good may come.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 10:18

¹ tn Or “served.

² tn Or “serve.”

³ tn Heb “much” or “greatly.”

Geneva Bible: 2Ki 10:18

And Jehu gathered all the people together, and said unto them, Ahab served ^{( h )} Baal a little; [but] Jehu shall serve him much.

^{( h )} Here Baal is taken for Ashtaroth the idol of the Zidonians, who Jezebel caused to be worshipped, as it is also so used in (1Ki 22:53).

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 10:15-28

Is thine heart right? This is a question we should often put to ourselves. I make a fair profession, have gained a reputation among men, but, is my heart right? Am I sincere with God? Jehonadab owned Jehu in the work, both of revenge and of reformation. An upright heart approves itself to God, and seeks no more than his acceptance; but if we aim at the applause of men, we are upon a false foundation. Whether Jehu looked any further we cannot judge. The law of God was express, that idolaters were to be put to death. Thus idolatry was abolished for the present out of Israel. May we desire that it be rooted out of our hearts.

Matthew Henry: 2Ki 10:15-28

Jehu, pushing on his work, is here,

I. Courting the friendship of a good man, Jehonadab the son of Rechab, 2Ki 10:15, 2Ki 10:16. This Jehonadab, though mortified to the world and meddling little with the business of it (as appears by his charge to his posterity, which they religiously observed 300 years after, not to drink wine nor dwell in cities, Jer 35:6, etc.), yet, upon this occasion, went to meet Jehu, that he might encourage him in the work to which God had called him. The countenance of good men is a thing which great men, if they be wise, will value, and value themselves by. David prayed, Let those that fear thee turn to me, Psa 119:79. This Jehonadab, though no prophet, priest, or Levite, no prince or ruler, was, we may suppose, very eminent for prudence and piety, and generally respected for that life of self-denial and devotion which he lived: Jehu, though a soldier, knew him and honoured him. He did not indeed think of sending for him, but when he met him (though it is likely he drove now as furiously as ever) he stopped to speak to him; and we are here told what passed between them. 1. Jehu saluted him; he blessed him (so the word is), paid him the respect and showed him the good-will that were due to so great an example of serious godliness. 2. Jehonadab assured him that he was sincerely in his interest and a hearty well-wisher to his cause. Jehu professed that his heart was right with him, that he had a true affection for his person and a veneration for the crown of his Nazariteship, and desired to know whether he had the same affection for him and satisfaction in that crown of royal dignity which God had put upon his head: Is thy heart right? a question we should often put to ourselves. "I make a plausible profession, have gained a reputation among men, but is my heart right? Am I sincere and inward with God?"Jehonadab gave him his word ( It is ), and gave him his hand as a pledge of his heart, yielded to him (so giving the hand is rendered, 2Ch 30:8), concurred and covenanted with him, and owned him in the work both of revenge and of reformation he was now about. 3. Jehu took him up into his chariot and took him along with him to Samaria. He put some honour upon him, by taking him into the chariot with him (Jehonadab was not accustomed to ride in a chariot, much less with a king); but he received more honour from him, and from the countenance he gave to his present work. All sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. This was not the only time in which the piety of some has been made to serve the policy of others, and designing men have strengthened themselves by drawing good men into their interests. Jehonadab is a stranger to the arts of fleshly wisdom, and has his conversation in simplicity and godly sincerity; and therefore, if Jehu be a servant of God and an enemy to Ball, he will be his faithful friend. "Come then"(says Jehu), "come with me, and see my zeal for the Lord; and then thou wilt see reason to espouse my cause."This is commonly taken as not well said by Jehu, and as giving cause to suspect that his heart was not right with God in what he did, and that the zeal he pretended for the Lord was really zeal for himself and his own advancement. For, (1.) He boasted of it, and spoke as if God and man were mightily indebted to him for it. (2.) He desired it might be seen and taken notice of, like the Pharisees, who did all to be seen of men. An upright heart approves itself to God and covets no more than his acceptance. If we aim at the applause of men, and make their praise our highest end, we are upon a false bottom. Whether Jehu looked any further we cannot judge; however Jehonadab went with him, and, it is likely, animated and assisted him in the further execution of his commission (2Ki 10:17), destroying all Ahab's friends in Samaria. A man may hate cruelty and yet love justice, may be far from thirsting after blood and yet may wash his feet in the blood of the wicked, Psa 58:10.

II. Contriving the destruction of all the worshippers of Baal. The service of Baal was the crying sin of the house of Ahab: that root of this idolatry was plucked up, but multitudes yet remained that were infected with it, and would be in danger of infecting others. The law of God was express, that they were to be put to death; but they were so numerous, and so dispersed throughout all parts of the kingdom, and perhaps so alarmed with Jehu's beginnings, that it would be a hard matter to find them all out and an endless task to prosecute and execute them one by one. Jehu's project therefore is to cut them all off together. 1. By a wile, by a fraud, he brought them together to the temple of Baal. He pretended he would worship Baal more than ever Ahab had done, 2Ki 10:18. Perhaps he spoke this ironically, or to try the body of the people whether they would oppose such a resolution as this, and would resent his threatening to increase his predecessor's exactions, and say, "If it be so, we have no part in Jehu, nor inheritance in the son of Nimshi."But it rather seems to have been spoken purposely to deceive the worshippers of Baal, and then it cannot be justified. The truth of God needs not any man's lie. He issued a proclamation, requiring the attendance of all the worshippers of Baal to join with him in a sacrifice to Baal (2Ki 10:19, 2Ki 10:20), not only the prophets and priests, but all, throughout the kingdom, who worshipped Baal, who were not nearly so many as they had been in Elijah's time. Jehu's friends, we may suppose, were aware of what he designed, and were not offended at it; but the bigoted besotted Baalites began to think themselves very happy, and that now they should see golden days again. Joram had put away the image of Baal, 2Ki 3:2. If Jehu will restore it, they have what they would have, and come up to Samaria with joy from all parts to celebrate the solemnity; and they are pleased to see the house of Baal crowded (2Ki 10:21), to see his priests in their vestments (2Ki 10:22), and themselves perhaps with some badges or other to notify their relation to Baal, for there were vestments for all his worshippers. 2. He took care that none of the servants of the Lord should be among them, 2Ki 10:23. This they took as a provision to preserve the worship of Baal from being profaned by strangers; but it was a wonder that they did not, by this, see themselves brought into a snare and discern a design upon them. No marvel if those that suffer themselves to be deceived by Baal (as all idolaters were by their idols), are deceived by Jehu to their destruction. 3. He gave order for the cutting of them all off, and Jehonadab joined with him therein, 2Ki 10:23. When a strict search was made lest any of the servants of God should, either for company or curiosity, have got among them - lest any wheat should be mixed with those tares, and when eighty men were set to stand guard at all the avenues to Baal's temple, that none might escape (2Ki 10:24), then the guards were sent in to put them all to the sword and to mingle their blood with their sacrifices, in a way of just revenge, as they themselves had sometimes done, when, in their blind devotion, they cut themselves with knives and lancets till the blood gushed out, 1Ki 18:28. This was accordingly done, and the doing of it, though seemingly barbarous, was, considering the nature of their crime, really righteous. The Lord, whose name is jealous, is a jealous God. 4. The idolaters being thus destroyed, the idolatry itself was utterly abolished. The buildings about the house of Baal (which were so many and so stately that they are here called a city ), where Baal's priests and their families lived, were destroyed; all the little images, statues, pictures, or shrines, which beautified Baal's temple, with the great image of Baal himself, were brought out and burnt (2Ki 10:26, 2Ki 10:27), and the temple of Baal was broken down, and made a dunghill, the common sink, or sewer, of the city, that the remembrance of it might be blotted out or made infamous. Thus was the worship of Baal quite destroyed, at least for the present, out of Israel, though it had once prevailed so far that there were but 7000 of all the thousands of Israel that had not bowed the knee to Baal, and those concealed. Thus will God destroy all the gods of the heathen, and, sooner or later, triumph over them all.

Keil-Delitzsch: 2Ki 10:18-20

Extermination of the Prophets and Priests of Baal and of the Baal-Worship. - 2Ki 10:28. Under the pretence of wishing to serve Baal even more than Ahab had done, Jehu appointed a great sacrificial festival for this idol, and had all the worshippers of Baal throughout all the land summoned to attend it; he then placed eighty of his guards around the temple of Baal in which they were assembled, and after the sacrifice was offered, had the priests and worshippers of Baal cut down by them with the sword. Objectively considered, the slaying of the worshippers of Baal was in accordance with the law, and, according to the theocratical principle, was perfectly right; but the subjective motives which impelled Jehu, apart from the artifice, were thoroughly selfish, as Seb. Schmidt has correctly observed. For since the priests and prophets of Baal throughout the Israelitish kingdom were bound up with the dynasty of Ahab, with all their interests and with their whole existence, they might be very dangerous to Jehu, if on any political grounds he should happen not to promote their objects, whereas by their extermination he might hope to draw to his side the whole of the very numerous supporters of the Jehovah-worship, which had formerly been legally established in Israel, and thereby establish his throne more firmly. The very fact that Jehu allowed the calf-worship to continue, is a proof that he simply used religion as the means of securing his own ends (2Ki 10:29). עצרה קדּשׁוּ (2Ki 10:20), "sanctify a festal assembly,"i.e., proclaim in the land a festal assembly for Baal (compare Isa 1:13; and for עצרה = עצרת , see at Lev 23:36). ויּקראוּ , and they proclaimed, sc. the festal meeting.

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 10:18-28

Jehu's purge of Baalism 10:18-28

This purge evidently took place in Samaria (1 Kings 16:32). Jehu's true religious preferences had not yet become known publicly. The Hebrew words translated "pillar" in verses 26 and 27 are not the same indicating that Jehu desecrated two or more kinds of objects, probably flammable wooden and non-flammable stone idols. Jehu also converted the temple of Baal into a public latrine, the greatest possible insult to Baal, the god of fertility. His act made it an unclean place as well. Jehu thus effectively eradicated the Baal worship that Ahab and Jezebel had officially established as Israel's religion.

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

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

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.