Text -- 2 Kings 10:18-28 (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. 10:19 So now, bring to me all the prophets of Baal, as well as all his servants and priests. None of them must be absent, for I am offering a great sacrifice to Baal. Any of them who fail to appear will lose their lives.” But Jehu was tricking them so he could destroy the servants of Baal. 10:20 Then Jehu ordered, “Make arrangements for a celebration for Baal.” So they announced it. 10:21 Jehu sent invitations throughout Israel, and all the servants of Baal came; not one was absent. They arrived at the temple of Baal and filled it up from end to end. 10:22 Jehu ordered the one who was in charge of the wardrobe, “Bring out robes for all the servants of Baal.” So he brought out robes for them. 10:23 Then Jehu and Jehonadab son of Rekab went to the temple of Baal. Jehu said to the servants of Baal, “Make sure there are no servants of the Lord here with you; there must be only servants of Baal.” 10:24 They went inside to offer sacrifices and burnt offerings. Now Jehu had stationed eighty men outside. He had told them, “If any of the men inside get away, you will pay with your lives!” 10:25 When he finished offering the burnt sacrifice, Jehu ordered the royal guard and officers, “Come in and strike them down! Don’t let any escape!” So the royal guard and officers struck them down with the sword and left their bodies lying there. Then they entered the inner sanctuary of the temple of Baal. 10:26 They hauled out the sacred pillar of the temple of Baal and burned it. 10:27 They demolished the sacred pillar of Baal and the temple of Baal; it is used as a latrine to this very day. 10:28 So Jehu eradicated Baal worship from Israel.

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.

Wesley: 2Ki 10:25

To some buildings belonging to this house of Baal, which may be here called the city; because they were very numerous and capacious. For as there were divers chambers and rooms built without the temple, belonging to it, for the use of the priests, and Levites. So it may probably be conceived, That this famous temple of Baal had many such buildings; in some of which, the priests of Baal, or of the groves, (whereof there were great numbers belonging to the king's court, 1Ki 18:19,) peradventure might dwell; and others of them might be for divers uses belonging to the house, and service of Baal.

Wesley: 2Ki 10:27

house - A sink or common shore.

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."

JFB: 2Ki 10:19

The votaries of Baal are here classified under the several titles of prophets, priests, and servants, or worshippers generally. They might be easily convened into one spacious temple, as their number had been greatly diminished both by the influential ministrations of Elijah and Elisha, and also from the late King Joram's neglect and discontinuance of the worship. Jehu's appointment of a solemn sacrifice in honor of Baal, and a summons to all his worshippers to join in its celebration, was a deep-laid plot, which he had resolved upon for their extinction, a measure in perfect harmony with the Mosaic law, and worthy of a constitutional king of Israel. It was done, however, not from religious, but purely political motives, because he believed that the existence and interests of the Baalites were inseparably bound up with the dynasty of Ahab and because he hoped that by their extermination he would secure the attachment of the far larger and more influential party who worshipped God in Israel. Jehonadab's concurrence must have been given in the belief of his being actuated solely by the highest principles of piety and zeal.

JFB: 2Ki 10:22

The priests of Baal were clad, probably, in robes of white byssus while they were engaged in the functions of their office, and these were kept under the care of an officer in a particular wardrobe of Baal's temple. This treacherous massacre, and the means taken to accomplish it, are paralleled by the slaughter of the Janissaries and other terrible tragedies in the modern history of the East.

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.

Clarke: 2Ki 10:19

Whosoever shall be wanting, he shall not live - Because, as he will thereby show himself without zeal for the service of his God, he will justly forfeit his life. All this was done in the very spirit of deceit.

Clarke: 2Ki 10:22

He said unto him that was over the vestry - The word vestry comes from vestiarium , and that from vestes , garments, from vestio , I clothe; and signifies properly the place where the sacerdotal robes and pontifical ornaments are kept. The priests of Baal had their robes as well as the priests of the Lord; but the garments were such that one could be easily distinguished from the other.

Clarke: 2Ki 10:23

None of the servants of the Lord - Though he was not attached to that service, yet he would tolerate it; and as he was led to suppose that he was fulfilling the will of Jehovah in what he was doing, he would of course treat his worship and worshippers with the more respect

He might have ordered the search to be made on pretense of expelling any of those whom they would consider the profane, especially as this was "a solemn assembly for Baal,"as was the custom with the heathen when any extraordinary exhibition of or for their god was expected; thus Callimachus, (Hymn to Apollo), after imagining the temple and its suburbs to be shaken by the approach of Apollo, cries out, Εκας, ἑκας, ὁστις, αλιτρος . To prevent any suspicion of his real design, such might have been Jehu’ s plea, else alarm must have been excited, and perhaps some would have escaped.

Clarke: 2Ki 10:25

As soon as he had made an end of offering - Had Jehu been a man of any conscientious principle in religion, he would have finished the tragedy before he offered the burnt-offering; but to a man of no religion, the worship of Jehovah and of Baal are alike. If he prefers either, it is merely as a statesman, for political purposes

Clarke: 2Ki 10:25

To the guard and to the captains - לרצים ולשלשים leratsim uleshalashim ; to the couriers or runners, and the shalashim , the men of the third rank, those officers who were next to the nobles, the king and these being only their superiors. The runners were probably a sort of light infantry

Clarke: 2Ki 10:25

The city of the house of Baal - Does not this mean a sort of holy of holies, where the most sacred images of Baal were kept? A place separated from the temple of Baal, as the holy of holies in the temple of Jehovah was separated from what was called the holy place.

Clarke: 2Ki 10:27

Made it a draught house - A place for human excrement; so all the versions understand it. Nothing could be more degrading than this; he made it a public necessary.

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

TSK: 2Ki 10:19

all the prophets : 2Ki 3:13; 1Ki 22:6

all his servants : 2Ki 10:21

all his priests : 2Ki 10:11

But Jehu : 2Ki 10:18; Job 13:7; Pro 29:5; 2Co 4:2, 2Co 11:3, 2Co 11:13-15, 2Co 12:16-18; 1Th 2:3

TSK: 2Ki 10:20

Proclaim : Heb. Sanctify, 1Ki 18:19, 1Ki 18:20, 1Ki 21:12; Joe 1:14

TSK: 2Ki 10:21

And they came : Joe 3:2, Joe 3:11-14; Rev 16:16

the house of Baal : 1Ki 16:32

full from one end to another : or, so full that they stood mouth to mouth, Jdg 16:27

TSK: 2Ki 10:22

vestments : Exo 28:2; Mat 22:11, Mat 22:12

TSK: 2Ki 10:23

Jehonadab : 2Ki 10:15

the worshippers : Mat 13:30, Mat 13:41, Mat 25:32, Mat 25:33

TSK: 2Ki 10:24

If any of the men : 1Ki 20:30-42

TSK: 2Ki 10:25

Go in : Exo 32:27; Deu 13:6-11; Eze 9:5-7

let : Eze 22:21, Eze 22:22; Rev 16:6, Rev 16:7

edge : Heb. mouth

TSK: 2Ki 10:26

images : Heb. statues, 1Ki 14:23 *marg.

and burned them : 2Ki 19:18; 2Sa 5:21

TSK: 2Ki 10:27

brake down the image : 2Ki 18:4, 2Ki 23:7-14; Lev 26:30; Deu 7:5, Deu 7:25; 1Ki 16:32; 2Ch 34:3-7

made it a draught house : This was an ancient mode of degradation, which still continues in the East; and we are informed, that Abbas the Great, king of Persia, having conquered Bagdad, treated the tomb of Hanifah, one of the fathers of the church among the Turks, in a similar manner. Ezr 6:11; Dan 2:5, Dan 3:29

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."

Barnes: 2Ki 10:19

It appears from this verse that the "prophets"and "priests"of Baal were not identical. The former would correspond to the dervishes, the latter to the mullahs, of Muslim countries. By the "servants"of Baal are meant the ordinary worshippers.

Barnes: 2Ki 10:20

A solemn assembly - Jehu applies to his proposed gathering the sacred name assigned in the Law to the chiefest festivals of Yahweh (see Lev 23:36; Num 29:35; Deu 16:8).

Barnes: 2Ki 10:21

In order to understand how such numbers could find room, we must remember that the ancient temples had vast courts around them, which could contain many thousands.

Barnes: 2Ki 10:22

The vestry - The sacred robes of the Baal priests seem to have been of linen, and were probably white. The vestry here mentioned may, probably, be the robe-chamber of the royal palace, from which the king gave a festal garment to each worshipper.

Barnes: 2Ki 10:23

The presence of persons belonging to another religion was usually regarded by the ancients as a profanation of the rites. In the case of the Greek mysteries such intrusion is said to have been punished by death. Consequently Jehu could give these injunctions without arousing any suspicion.

Barnes: 2Ki 10:25

As soon as he had made an end of offering - The actual sacrificers were no doubt the priests of Baal; but Jehu is considered to have made the offering, since he furnished the victims. Compare 1Ki 8:62-63.

The guard - literally, "the runners."This name seems to have been given to the royal body-guard as early as the time of Saul (1Sa 22:17, margin). It was their duty to run by the side of the king’ s chariot as he moved from plaze to place.

Cast them out, and went - Rather, "the captains hasted and went,"or "went hastily;"which gives a satisfactory sense. That the soldiers should have troubled themselves to cast the bodies of the slain out of the temple enclosure is very unlikely.

The city of the house of Baal - i. e., the temple itself, as distinguished from the court in which it stood, is intended. The guard having slain all who were in the court, rushed on and entered the sanctuary, there no doubt completing the massacre, and further tearing down and bringing out the sacred objects mentioned in the next verse.

Barnes: 2Ki 10:26

The images - Or "pillars"of wood. The Phoenician pillar idols were mere columns, obelisks, or posts, destitute of any shaping into the semblance of humanity (compare 1Ki 14:23 note).

Barnes: 2Ki 10:27

And they brake down the image of Baal - The other images, it appears, were not images of Baal, but of inferior deities. The image of Baal, which was "broken down,"and not burned, would seem to have been of stone, perhaps erected in front of the temple.

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.

Poole: 2Ki 10:19

All his servants either,

1. All his ministers; of whom there may seem to have been several sorts, whereof two are here distinctly mentioned, his prophets and priests; and the rest of the inferior sort may be comprehended under this general title of servants, because they were to attend upon the others in their sacred ministrations. And these being once destroyed, Jehu rightly concluded that the rest would fall of course. And this sense may seem to be favoured by 2Ki 10:22 , wherein vestments were brought forth

for all these worshippers of Baal which were not commonly used by the people in the worship either of God or of Baal, but only by the priests or ministers. Or,

2. All his worshippers, as the same word is translated in the close of this verse.

Quest. How could all these be contained in one house of Baal?

Answ Well enough, for the number of Baal’ s worshippers had been vastly diminished by the ministry of Elijah and Elisha, and the rest of the prophets, and by Joram’ s neglect and disuse of that worship. For the generality of the Israelites had too much knowledge to have any real and religious respect to such senseless idols; only they practised it in compliance with the humour of their king and queen, and for worldly or wicked ends; and therefore when the king deserted it, they generally forsook it, some few silly and besotted persons excepted, who are here gathered together. Besides, this house or temple of Baal might be very large and capacious, and probably was so, because it was the chief of that sort, as being in the king’ s city, and nigh his palace, and for the use of the king and queen, and the while court, and for great and high solemnities. Moreover, as the name of the house or temple of God at Jerusalem oft signifies not only the principal building, but all the other buildings and courts belonging to it, in which all the worshippers stood when they worshipped; so it might be here; and so there was space sufficient for all the worshippers of Baal which can reasonably be thought to have been at this time in all Israel.

I have a great sacrifice to do to Baal I will offer to him a noble and acceptable sacrifice; not of sheep, or oxen, &c., as they understood it, but of his own beloved priests, and prophets, and servants, as he meant it.

In subtlety with another design, that he might both certainly discover and utterly destroy them all, without any further trouble, or danger of sedition or tumult in his kingdom.

Poole: 2Ki 10:20

Proclaim Heb. sanctify . Prepare yourselves and all things necessary for this solemn day, and sacrifice, and feast, which I intend to keep.

Poole: 2Ki 10:21

There was not a man left that came not either,

1. Because they thought Jehu was serious and sincere in his professions; it being natural and usual for men too easily to believe what they wish to be true. And for the priests which Jehu destroyed before, 2Ki 10:11 , they might think that was done only because of their nearness and relation to Ahab and his family. Or,

2. For fear of their lives; for certain death was threatened to all that did not come, 2Ki 10:19 , which considering Jehu’ s fierce and bloody temper, they knew would be executed; whereas, if they did come, there was more than a possibility of the sparing of their lives; for Jehu was known to be indifferent and unconcerned in matters of religion, one that had served Baal when his prince Ahab lived and did so and forsook it when the next prince Joram did; and therefore it was doubtful whether Jehu had not in good earnest returned to his first love, to that religion which he had formerly embraced, and only deserted in complacency to others. Or,

3. By God’ s just providence, deceiving their minds and inclining their hearts to come to their own destruction.

Into the house i.e. the temple.

Poole: 2Ki 10:22

Vestments sacred garments; such as were used by the priests and others of the Lord’ s ministry in God’ s worship; and from thence the devil borrowed this custom in his worship.

Poole: 2Ki 10:23

The Baalites possibly did not know Jehonadab, and therefore suspected nothing; or if any of the more crafty sort suspected any thing, it was now too late to amend their error.

Look that there be here with you none of the servants of the Lord because their presence will offend Baal, and deride or pollute his worship; whence profane persons have been oft excluded from solemn acts of worship, both by Jews and heathens. So this did not raise their suspicion.

Poole: 2Ki 10:24

When they went in when some in the name of the rest went to the altar to offer sacrifice.

Jehu appointed fourscore men far greater numbers being doubtless in readiness to assist then, in case of any opposition.

Poole: 2Ki 10:25

As soon as he i.e. the chief priest of Baal: see 2Ch 23:17 .

Made an end of offering the burnt-offerings so far he suffered them to proceed; either because till then they were not all come into the house; or because having been taken in the very act of gross idolatry, their destruction was more just and reasonable.

To the guard, and to the captains i.e. to the fourscore men and their officers.

Cast them out i.e. cast their carcasses out of the city. But that was not proper work for the guard; nor could they so soon have done it; nor would they stay to do it, when they were going in haste to other work; nor indeed was it necessary to be done, because they intended to pull down the house, and bury them in its ruins, and turn it into a draught house, as it follows. This word therefore is and may be joined with the next, and both rendered, they went hastily and eagerly ; properly, they flung themselves out , ( hiphil for hithpahel , which is not unusual in the Hebrew language,) and went . The like expression is used Est 6:12 , hasted , Heb. pushed himself on, or flung himself, i.e. went with great haste; and in the Greek text, Mar 14:72 .

To the city of the house of Baal either,

1. To some city near to Samaria, where another eminent temple of Baal was erected. But this seems not to agree with the context, there being but one house or temple of Baal mentioned, both in the foregoing and following verses. Or rather,

2. To some buildings belonging to this house of Baal, which may be here called the city, either for some particular reason now unknown, or because they were very numerous and capacious. For as there were divers chambers and rooms built without the temple, belonging to it, for the use of the priests and Levites, &c.; so it may properly be conceived that this famous temple of Baal had many such buildings, in some of which the priests of Baal, or of the groves, (whereof there were great numbers belonging to the king’ s court, 1Ki 18:19 ) peradventure might dwell; and others of them might be for divers uses belonging to the house and service of Baal. And into these buildings the guard might go, and that hastily, to surprise and kill those inferior ministers of Baal, who were there employed in preparing things for the sacrifices which were to be offered, or in other services belonging to that house, or that solemnity.

Poole: 2Ki 10:26

Heb. it , i.e. the collection of the images, or each of them.

Poole: 2Ki 10:27

The image of Baal the chief image, which they worshipped more than the rest.

Brake down the house of Baal and the like they did with the rest of the houses of Baal in Israel; as may be gathered both from the nature and reason of the thing, and from 2Ki 10:28 .

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)

Haydock: 2Ki 10:19

Servants. The number had greatly decreased under Joram. (Menochius)

Haydock: 2Ki 10:20

Proclaim. Literally, "sanctify (Hebrew) a prohibition" to work, or to be absent, (Calmet) "and they proclaimed it. "

Haydock: 2Ki 10:21

Other. Literally, "from top to top." Hebrew, "from mouth to mouth," (Haydock) like a vessel brimfull. (Calmet) ---

Every corner was filled. All the priests and prophets made their appearance, through zeal to re-establish the honour of their idol, and for fear of death. (Menochius)

Haydock: 2Ki 10:22

Wardrobe, of vestments used in the service of Baal. The worship chiefly consisted in such outward pomp. The priests were probably adorned like those at the pillars of Hercules, who were from the same country. Sil. Ital. iii., velantur corpora lino, &c.

Haydock: 2Ki 10:24

Life. These 80 were stationed at the doors, while the rest slaughtered the unhappy idolaters, (Menochius) who were all by themselves, like the reprobate separated from the elect, at the last day. (Haydock)

Haydock: 2Ki 10:25

Soldiers. Hebrew, "runners, (or foot-guards, 3 Kings i. 5,) and chief officers," Exodus xiv. 7. ---

Out. Hebrew, "cast out" their carcasses, or "rushed out (themselves) into the city," which was styled "the temple of Baal;" or "penetrated into the fortress" and inmost recesses of that structure. (Osiander.) ---

We read of such a fortress, Judges ix. 46. (Haydock) ---

In every city where there was a temple of Baal, the fabric and idols were demolished. (Salien)

Haydock: 2Ki 10:27

A jakes, or necessary [latrine]. (Haydock) ---

See 1 Esdras vi. 11., and Daniel ii. 5.

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.

Gill: 2Ki 10:19

All that were employed in the several parts of religious worship given him, and in performing any rite and ceremony belonging to it; in invocation of him, and singing praises to him, as the prophets; in offering sacrifices to him, as the priests; or in assisting them in their service, who may be meant by his servants or ministers:

for I have a great sacrifice to do to Baal; by which, though he might mean a sacrifice of his prophets, priests, servants, and worshippers, he would have it otherwise understood, and his design was to deceive, which cannot be justified:

whosoever shall be wanting, he shall not live: but be put to death; this he said, pretending his great zeal for Baal, when his view was by this threatening to get all his worshippers together to destroy them, that none might escape as follows:

but Jehu did it in subtlety, to the intent that he might destroy the worshippers of Baal: the Targum renders it, "with wisdom"; but Jarchi and Ben Gersom much better, "in deceit"; the word signifies supplantation, such as Esau charged Jacob with.

Gill: 2Ki 10:20

And Jehu said, proclaim a solemn assembly for Baal,.... Such as with the Jews was an holy convocation, when they were forbidden and restrained from doing any work on that day; and such a day Jehu would have appointed and proclaimed for Baal, that the people might be at leisure to attend:

and they proclaimed it; according to his order, in Samaria.

Gill: 2Ki 10:21

And Jehu sent through all Israel,.... Persons to proclaim this solemn assembly:

and all the worshippers of Baal came, so that there was not a man left that came not; some no doubt came cheerfully, having no suspicion of him, and the rather, as he might have been a worshipper of Baal in the times of Ahab; and as for what he had done to Baal's priests, they might consider that only as they were in connection with Ahab's family, whom to destroy was his political interest; and they were glad at heart their new king was so affected to Baal, and fond to see such a grand solemnity as they expected this to be; and others that might be suspicious of him, yet as they must die if they did not appear, and there was a possibility they might live, chose therefore to come:

and they came into the house of Baal; the temple which Ahab had built for him in Samaria, 1Ki 16:32.

and the house of Baal was full from one end to the other; not only the body of the temple, but all the outward court, every mouth, or corner, as in the original text: and this single house might be sufficient for all in the land; since the number of them might be greatly lessened by the ministry of Elijah and Elisha, as well as by the destruction the former made of the prophets of Baal; and by the schools of the prophets set up in various places, from whence prophets were sent out to instruct the people; and by Joram's putting away the image of Baal, which no doubt lessened the number of his worshippers.

Gill: 2Ki 10:22

And he said unto him that was over the vestry,.... That had the care of the garments, in which the priests of Baal ministered:

bring forth vestments for all the worshippers of Baal; not for the priests only, but for all that worshipped; and this he ordered for the greater solemnity of this service, as he would have it thought; but, in truth, that the worshippers of Baal might be separated, and distinguished from the worshippers of the Lord, that not one of them might be among them:

and he brought them forth vestments; out of the chamber or wardrobe in which they were, and they put them on.

Gill: 2Ki 10:23

And Jehu went, and Jehonadab the son of Rechab, into the house of Baal,.... Who no doubt was led into the secret, and knew the design of Jehu, or he would not have gone into such an idolatrous place:

and said unto the worshippers of Baal, search and look, that there be here with you none of the servants of the Lord, but the worshippers of Baal only; pretending a great regard to the purity of their worship and sacrifices, that they might not be profaned ^t by the company of such who were not worshippers of Baal, but of Jehovah; whereas his view was to prevent any of the worshippers of God perishing with them, who might out of curiosity go in among them, to behold the manner of their service.

Gill: 2Ki 10:24

And when they went in to offer sacrifices and burnt offerings,.... To Baal, all things being ready for them:

Jehu appointed eighty men without; without the temple of Baal, at the several doors and avenues of it:

and said, if any of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him; should be put to death for it in his room; the life of a watchman set to guard should go for the life of one that escaped.

Gill: 2Ki 10:25

And it came to pass, as soon as he had made an end of offering the burnt offering,.... The chief of the priests of Baal, whose office it was to do this service:

that Jehu said to the guard, and to the captains, go in and slay them, let none come forth; this he said to the eighty men set to guard the temple, and the officers over them; and perhaps they might also have a reinforcement, since such a number seems scarcely sufficient to destroy so many as were here; though indeed it must be considered they were armed men:

and they smote them with the edge of the sword; put them all to death:

and the guard and the captains cast them out; those that were slain, as the Targum, their dead bodies; but it can hardly be thought they would be at the trouble of casting them out, when the house was to be pulled down, and made a jakes (a common sewer or dung house) of, as follows; rather therefore it should be rendered, "they cast" or "flung themselves" ^u with great force, and in great haste, as Kimchi, and rushed out of the temple, being eager to do as follows:

and went to the city of the house of Baal; to pull it down; to some city near Samaria where was a temple of Baal; or rather this may design the buildings about the temple of Baal, in which the priests and their families lived, and were so large that they might be called a city of themselves.

Gill: 2Ki 10:26

And they brought forth the images out of the house of Baal, and burnt them. Lesser images, the images of other deities, or what were placed as decorations of the temple.

Gill: 2Ki 10:27

And they broke down the temple of Baal,.... Which some take to be Belus, others Saturn, others the sun, which seems most probable:

and broke down the house of Baal; his temple, demolished it:

and made it a draught house until this day; a common sewer, a jakes; a fit place for dunghill gods to be thrown into, and an idol temple to be turned into.

Gill: 2Ki 10:28

Thus Jehu destroyed Baal out of Israel. His images and temples being served thus in all places, throughout the land of Israel, where there were any.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 10:18

¹ tn Or “served.

² tn Or “serve.”

³ tn Heb “much” or “greatly.”

NET Notes: 2Ki 10:19

¹ tn Heb “and now, all the prophets of Baal, all his servants and all his priests summon to me.”

² tn Heb “acted with deception [or, ‘trickery’].”

NET Notes: 2Ki 10:20

¹ tn Heb “set apart”; or “observe as holy.”

NET Notes: 2Ki 10:21

¹ tn Heb “and the house of Baal was filled mouth to mouth.”

NET Notes: 2Ki 10:22

¹ tn Heb “and he said to the one who was over the wardrobe.”

NET Notes: 2Ki 10:23

¹ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.

² tn Heb “Search carefully and observe so that there are not here with you any servants of the Lord, only the servants of Baal.”

NET Notes: 2Ki 10:24

¹ tn Heb “The man who escapes from the men whom I am bringing into your hands, [it will be] his life in place of his life.”

NET Notes: 2Ki 10:25

¹ tn Heb “runners.”

² tn Heb “and they threw.” No object appears. According to M. Cogan and H. Tadmor (II Kings [AB], 116), this is an idiom for leaving a corpse unburied.

³ tn Heb “and they came to the city of the house of Baal.” It seems unlikely that a literal city is meant. Some emend עִיר (’ir), “city,” to דְּבִיר (dÿvir) “holy place,” or suggest that עִיר is due to dittography of the immediately preceding עַד (’ad) “to.” Perhaps עִיר is here a technical term meaning “fortress” or, more likely, “inner room.”

NET Notes: 2Ki 10:27

¹ tn Or “pulled down.”

² tn The verb “they demolished” is repeated in the Hebrew text.

³ tn Heb “and they made it into.”

⁴ tn The consonantal text (Kethib) has the hapax legomenon מַחֲרָאוֹת (makhara’ot), “places to defecate” or “dung houses” (note the related noun חרא (khr’)/חרי (khri), “dung,” HALOT 348-49 s.v. *חֲרָאִים). The marginal reading (Qere) glosses this, perhaps euphemistically, מוֹצָאוֹת (motsa’ot), “outhouses.”

NET Notes: 2Ki 10:28

¹ tn Heb “destroyed Baal.”

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).

Geneva Bible: 2Ki 10:23

And Jehu went, and Jehonadab the son of Rechab, into the house of Baal, and said unto the worshippers of Baal, Search, and look that there be here with you none of the ^{( i )} servants of the LORD, but the worshippers of Baal only.

^{( i )} Thus God would have his servants preserved and idolaters destroyed, as in his law he gives express command, (Deu 13:5).

Geneva Bible: 2Ki 10:25

And it came to pass, 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] slay them; let none come forth. And they smote them with the edge of the sword; and the guard and the captains cast [them] out, and went to the ^{( k )} city of the house of Baal.

^{( k )} Which was near Samaria.

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.

Keil-Delitzsch: 2Ki 10:21

The temple of Baal was filled לפה פּה , "from one edge (end) to the other." פּה in this sense is not to be derived from פּאה , a corner (Cler., Ges.), but signifies mouth, or the upper rim of a vessel. Metaphora sumta a vasibus humore aliquo plenis: Vatabl.

Keil-Delitzsch: 2Ki 10:22

על־המּלתּחה אשׁר is the keeper of the wardrobe (Arab. praefectus vestium ), for the ἁπ. λεγ. מלתּחה signifies vestiarium (Ges. Thes. p. 764). The reference is not to the wardrobe of the king's palace, out of which Jehu had every one who took part in the feast supplied with a festal dress or new caftan (Deres., Then., etc.), but the wardrobe of the temple of Baal, since the priests of Baal had their own sacred dresses like the priests of almost all religions (as Silius has expressly shown in his Ital. iii. 24-27, of the priests of the Gadetanic Hercules). These dresses were only worn at the time of worship, and were kept in a wardrobe in the temple.

Keil-Delitzsch: 2Ki 10:23-24

Jehu then came with Jehonadab to the temple, and commanded the worshippers of Baal to be carefully examined, that there might not be one of the worshippers of Jehovah with (among) them. When the priests of Baal were preparing to offer sacrifice, Jehu had eighty men of his guards stationed before the temple, and laid this injunction upon them: "Whoever lets one of the men escape whom I bring into your hands (we must read ימלּט instead of ימּלט ), his life shall answer for his (the escaped man's) life. נפשׁו תּחת נפשׁו , as in 1Ki 20:39.

Keil-Delitzsch: 2Ki 10:25

כּכלּתו : when he (the sacrificing priest, not Jehu) had finished the burnt-offering (the singular suffix ו may also be taken as indefinite, when one had finished, vid., Ewald, §294, b .), Jehu commanded the runners and aides-de-camp: Come and smite them (the worshippers of Baal), without one coming out (escaping); whereupon they smote them with the edge of the sword, i.e., slew them unsparingly. ויּשׁליכוּ : and the runners and aides-de-camp threw (those who had been slain) away, and went into the citadel of the temple of Baal. בּית־הבּעל עיר cannot be the city of the temple of Baal, i.e., that part of the city in which the temple of Baal stood, for the runners were already in the court of the temple of Baal; but it is no doubt the temple-citadel, the true temple-house ( עיר from עוּר , locus circumseptus ) - templum Baalis magnifice exstructum instar arcis alicujus (Seb. Schm.).

Keil-Delitzsch: 2Ki 10:26

They then fetched the columns ( מצּבת ) out of the temple and burned them (the suffix in ישׂרפוּה refers to the plural מצּבת taken as an abstract noun, as in 2Ki 3:3; cf. Ewald, §317, a .). They then broke in pieces the הבּעל מצּבת , column of Baal, i.e., the real image of Baal, probably a conical stone dedicated to Baal, whereas the מצּבת , which were burned, were wooden columns as πάρεδροι or σύμβοομοι of Baal (see Movers, Phöniz . i. p. 674).

Keil-Delitzsch: 2Ki 10:27

Lastly, they destroyed the temple itself and made it למחראות , privies, for which the Masoretes have substituted the euphemistic מוצאות , sinks, as a mark of the greatest insult, many examples of which are to be met with among Oriental tribes (vid., Ezr 6:11; Dan 2:5, and Haevernick in loc .). - Thus Jehu exterminated Baal from Israel. This remark in 2Ki 10:28 forms the introduction to the history of Jehu's reign, with which the last epoch in the history of the ten tribes begins.

Keil-Delitzsch: 2Ki 10:28-29

Jehu exterminated the worship of Baal from Israel; but the sins of Jeroboam, the golden calves at Bethel and Dan, that is to say, the idolatrous worship of Jehovah, he allowed to remain. "The golden calves, etc.:"this is a supplementary and explanatory apposition to "the sins of Jeroboam."

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

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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.