Text -- 2 Kings 9:1-11 (NET)

Jehu Becomes King

9:1 Now Elisha the prophet summoned a member of the prophetic guild and told him, “Tuck your robes into your belt, take this container of olive oil in your hand, and go to Ramoth Gilead. 9:2 When you arrive there, look for Jehu son of Jehoshaphat son of Nimshi and take him aside into an inner room. 9:3 Take the container of olive oil, pour it over his head, and say, ‘This is what the Lord says, “I have designated you as king over Israel.”’ Then open the door and run away quickly!” 9:4 So the young prophet went to Ramoth Gilead. 9:5 When he arrived, the officers of the army were sitting there. So he said, “I have a message for you, O officer.” Jehu asked, “For which one of us?” He replied, “For you, O officer.” 9:6 So Jehu got up and went inside. Then the prophet poured the olive oil on his head and said to him, “This is what the Lord God of Israel says, ‘I have designated you as king over the Lord’s people Israel. 9:7 You will destroy the family of your master Ahab. I will get revenge against Jezebel for the shed blood of my servants the prophets and for the shed blood of all the Lord’s servants. 9:8 Ahab’s entire family will die. I will cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 9:9 I will make Ahab’s dynasty like those of Jeroboam son of Nebat and Baasha son of Ahijah. 9:10 Dogs will devour Jezebel on the plot of ground in Jezreel; she will not be buried.’” Then he opened the door and ran away. 9:11 When Jehu rejoined his master’s servants, they asked him, “Is everything all right? Why did this madman visit you?” He replied, “Ah, it’s not important. You know what kind of man he is and the kinds of things he says.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 9:1

The kings of Israel and Judah were both absent, and Jehu, as it seems, was left in chief command.

Wesley: 2Ki 9:7

_That they were idolaters was bad enough: yet that is not mentioned here: the controversy God has with them, is for being persecutors. Nothing fills the measure of the iniquity of any prince so as this doth, nor brings a surer or sorer ruin.

Wesley: 2Ki 9:11

They perceived him to be a prophet by his habit, and gestures, and manner of speech.

Wesley: 2Ki 9:11

men. Those that have no religion, commonly speak of those that are religious with disdain, and look upon them as crack - brained. They said of our Lord, He is beside himself; of St. Paul, that much learning had made him mad. The highest wisdom is thus represented as folly, and they that best understand themselves, as men beside themselves.

JFB: 2Ki 9:1

A city of great importance to the Hebrew people, east of Jordan, as a fortress of defense against the Syrians. Jehoram had regained it (2Ki 8:29). But the Israelitish army was still encamped there, under the command of Jehu.

JFB: 2Ki 9:1

This errand referred to the last commission given to Elijah in Horeb (1Ki 19:16).

JFB: 2Ki 9:1

(See 1Sa 10:1).

JFB: 2Ki 9:2

Both to ensure the safety of the messenger and to prevent all obstruction in the execution of the business.

JFB: 2Ki 9:3

This was only a part of the message; the full announcement of which is given (2Ki 9:7-10).

JFB: 2Ki 9:3

For fear of being surprised and overtaken by the spies or servants of the court.

JFB: 2Ki 9:4-6

His ready undertaking of this delicate and hazardous mission was an eminent proof of his piety and obedience. The act of anointing being done through a commissioned prophet, was a divine intimation of his investiture with the sovereign power. But it was sometimes done long prior to the actual possession of the throne (1Sa 16:13); and, in like manner, the commission had, in this instance, been given also a long time before to Elijah [1Ki 19:16], who, for good reasons, left it in charge to Elisha; and he awaited God's time and command for executing it [POOLE].

JFB: 2Ki 9:10

That is, that had formerly been the vineyard of Naboth.

JFB: 2Ki 9:11

Jehu's attendants knew that the stranger belonged to the order of the prophets by his garb, gestures, and form of address; and soldiers such as they very readily concluded such persons to be crackbrained, not only from the sordid negligence of their personal appearance and their open contempt of the world, but from the religious pursuits in which their whole lives were spent, and the grotesque actions which they frequently performed (compare Jer 29:26).

Clarke: 2Ki 9:1

One of the children of the prophets - The Jews say that this was Jonah the prophet, the son of Amittai

Clarke: 2Ki 9:1

Gird up thy loins - What thou hast to do requires the utmost despatch.

Clarke: 2Ki 9:4

The young man the prophet - This should be translated, The servant of the prophet; that is, the servant which Elisha now had in place of Gehazi.

Clarke: 2Ki 9:6

King over the people of the Lord - This pointed out to Jehu that he was to rule that people according to God’ s law; and consequently, that he was to restore the pure worship of the Most High in Israel.

Clarke: 2Ki 9:7

Thou shalt smite the house of Ahab - For their most cruel murders they have forfeited their own lives, according to that immutable law, "He that sheddeth man’ s blood by man shall his blood be shed."This and the two following verses contain the commission which Jehu received from the Lord against the bloody house of Ahab.

Clarke: 2Ki 9:10

The dogs shall eat Jezebel - How most minutely was this prophecy fulfilled! See 2Ki 9:33, etc.

Clarke: 2Ki 9:11

Wherefore came this mad fellow to thee? - Was it because he was a holy man of God that he was reputed by a club of irreligious officers to be a madman? In vain do such pretend that they fight for religion, and are the guardians of the public welfare and morals, if they persecute religion and scoff at holy men. But this has been an old custom with all the seed, the sons, of the serpent. As to religious soldiers, they are far to seek, and ill to find, according to the old proverb

Clarke: 2Ki 9:11

Ye know the man, and his communication - Ye know that he is a madman, and that his message must be a message of folly. Jehu did not appear willing to tell them what had been done, lest it should promote jealousy and envy.

Defender: 2Ki 9:8

This pronouncement of coming doom on the descendants of Ahab uses language that sound vulgar to modern ears, and modern translations invariably use some euphemism instead of the literal translation as in the Authorized Version. Nevertheless the actual words uttered by the prophet, quoting the words of the Lord Himself, were exactly as given in the King James, and it would seem there must be good reason why the Spirit-inspired Scriptures would use such explicit language - in this and several other instances - when it seems at first that "every adult male" would have done just as well. Wherever it is used (1Sa 25:22, 1Sa 25:34; 1Ki 14:10; 1Ki 16:11; 1Ki 21:21), it is used as a pejorative and in a context of judgment against evil. It was evidently a proverbial expression in Israel, probably applied to those men who were of such arrogant and evil temperament as to blatantly engage in public urination against the walls of those they disliked. Not only were such descendants of Ahab to be cut off, but even those who were "shut up" (too old or too young to engage in outside work or warfare, and thus kept at home) and "left in Israel.""

Defender: 2Ki 9:10

Elijah had prophesied that dogs would lick the blood of King Ahab in the vineyard of Naboth, which Ahab had acquired by murdering Naboth (1Ki 21:19), and that dogs would eat Queen Jezebel by the wall of Jezreel (1Ki 21:23). The first prophecy was partly fulfilled at the death of Ahab when dogs licked the blood spilled from his chariot and his armor (1Ki 22:38). It was completely fulfilled in the days of his son Joram, having been postponed by Ahab's slight repentance (1Ki 21:29; 2Ki 9:25, 2Ki 9:26). The prophecy against Jezebel was also literally fulfilled (2Ki 9:35-37)."

TSK: 2Ki 9:1

1Ki 20:35

one : The Jews say that this was Jonah, the prophet, the son of Amittai.

the children : 2Ki 4:1, 2Ki 6:1-3

Gird up thy loins : As the upper garments of the Orientals were long and flowing, it was indispensably necessary to tuck up the skirts with a girdle about their loins, in order to use any expedition in their work or on a journey. 2Ki 4:29; 1Ki 18:46; Jer 1:17; Luk 12:35-37; 1Pe 1:13

box of oil : 1Sa 10:1, 1Sa 16:1; 1Ki 1:39

Ramothgilead : 2Ki 8:28, 2Ki 8:29; Deu 4:1, Deu 4:3; 1Ki 22:4, 1Ki 22:20

TSK: 2Ki 9:2

Jehu : Jehoram having retired from the army, Jehu seems to have been left first in command, having been long employed by Ahab’ s family. 2Ki 9:14; 1Ki 19:16, 1Ki 19:17

among his brethren : 2Ki 9:5, 2Ki 9:11

inner chamber : Heb. chamber in a chamber, 1Ki 20:30, 1Ki 22:25 *marg.

TSK: 2Ki 9:3

pour it : Exo 29:7; Lev 8:12; 1Sa 16:13; 1Ki 19:16

I have anointed : 2Ki 8:13; 1Sa 9:16, 1Sa 15:1, 1Sa 15:17, 1Sa 16:12; Psa 75:6, Psa 75:7; Pro 8:15, Pro 8:16; Jer 27:5-7; Dan 2:1, Dan 4:35, Dan 5:18; Joh 19:10, Joh 19:11

and flee : 1Sa 16:2; Mat 2:13, Mat 10:16

TSK: 2Ki 9:4

the young man : Hannaâr hannavee , not as some would render, ""the servant of the prophet,""but, as correctly rendered by our venerable translators, ""the young man, the prophet;""for הנער , hannaâr , ""the young man,""is not in regimine , but in appositione , with הנביא , hannavee , ""the prophet.""2Ki 9:4

TSK: 2Ki 9:5

I have an errand : Jdg 3:19

TSK: 2Ki 9:6

he arose : Act 23:18, Act 23:19

I have anointed : 2Ki 9:3; 1Ki 1:34, 1Ki 19:16; 2Ch 22:7; Psa 2:6 *marg. Psa 75:6; Isa 45:1; Dan 2:21, Dan 4:17, Dan 4:32, Dan 5:20, Dan 5:21

over the people : 1Ki 3:8, 1Ki 10:9, 1Ki 14:7, 1Ki 16:2

TSK: 2Ki 9:7

I may avenge : Deu 32:35, Deu 32:43; Psa 94:1-7; Mat 23:35; Luk 18:7, Luk 18:8; Rom 12:19, Rom 13:4; Heb 10:30; Rev 6:9, Rev 6:10, Rev 18:20, Rev 19:2

at the hand : 2Ki 9:32-37; 1Ki 18:4, 1Ki 21:15, 1Ki 21:21, 1Ki 21:25

TSK: 2Ki 9:8

I will cut off : 1Ki 14:10, 1Ki 14:11, 1Ki 21:21, 1Ki 21:22

him that pisseth : 1Sa 25:22

him that is shut up : 2Ki 14:26; Deu 32:36

TSK: 2Ki 9:9

like the house : 1Ki 14:10, 1Ki 14:11, 1Ki 15:29, 1Ki 21:22

and like the house : 1Ki 16:3-5, 1Ki 16:11, 1Ki 16:12

TSK: 2Ki 9:10

the dogs : 2Ki 9:35, 2Ki 9:36; 1Ki 21:23; Jer 22:19

he opened : 2Ki 9:3; Jdg 3:26

TSK: 2Ki 9:11

Is all well : 2Ki 9:17, 2Ki 9:19, 2Ki 9:22, 2Ki 4:26, 2Ki 5:21

this mad fellow : It is probable there was something peculiar in the young prophet’ s manner and address, similar to the vehement actions sometimes used by the prophets when under the Divine influence, which caused the bystanders to use this contemptuous language. Isa 59:15 *marg. Jer 29:26; Hos 9:7; Mar 3:21; Joh 10:20; Act 17:18, Act 26:24; 1Co 4:10; 2Co 5:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 9:1

Box - Rather, "flask,"or "vial"1Sa 10:1. Oil and ointment were commonly kept in open-mouthed jars, vases, or bottles made of glass, alabaster, or earthen-ware. Many such vessels have been found both in Egypt and Assyria. The "oil"was the holy oil, compounded after the receipt given in Exodus Exo 30:23-25.

Barnes: 2Ki 9:3

Flee, and tarry not - The probable object of these directions was at once to prevent questioning, and to render the whole thing more striking.

Barnes: 2Ki 9:5

The chief officers - the generals - were assembled together in Jehu’ s quarters, perhaps holding a council of war. The place of assembly seems to have been the great court. Hence, Jehu "went into the house"2Ki 9:6 entered, that is, one of the rooms opening into the court.

Barnes: 2Ki 9:11

This mad fellow - The captains, seeing his excited look, his strange action, and his extreme haste, call him (as soldiers would) "this wild fellow."

Poole: 2Ki 9:1

Gird up thy loins for haste, to take this opportunity when the kings of Israel and Judah were both absent, 2Ki 8:29 , and Jehu, as it seems, was left in chief command. Partly that the work may not be hindered, and partly for the security of thy own person. See 2Ki 9:3 .

Poole: 2Ki 9:2

Partly that the work may not be hindered, and partly for the security of thy own person. See 2Ki 9:3 .

Poole: 2Ki 9:3

I have anointed thee king over Israel: this was not his whole message; but the rest of it is particularly declared 2Ki 9:7-10 , and is to be understood here.

Poole: 2Ki 9:4

Which is here noted as an eminent act of obedience, whereby he run into a manifest hazard of his life.

Poole: 2Ki 9:6

Into the house i.e. into an inner chamber in the house, 2Ki 9:2 .

He poured the oil on his head thereby in God’ s name letting him into the actual possession of the kingdom. For if Elijah did before this time anoint him, as some think, from 1Ki 19:16 , that unction did only confer a remote right to the kingdom, as Samuel’ s unction did to David, 1Sa 16:13 . Though others think Elijah did perform that command by Elisha, to whom he left it in charge, and Elisha waited God’ s time and command for the actual execution of it, which he received at this time.

Poole: 2Ki 9:7

Smite i.e. kill and destroy, as that word is used, Gen 8:21 , and elsewhere.

Thy master thy former lord and king.

Poole: 2Ki 9:10

In the portion of Jezreel ; in that part of land in or near the city, which belonged to Naboth.

Poole: 2Ki 9:11

To the servants of his lord to the rest of the commanders and officers there present.

Is all well? is not this unlucky messenger come with some ill tidings?

Wherefore came this mad fellow? they perceived him to be a prophet by his habit, and gestures, and manner of speech. And these profane soldiers esteemed the Lord’ s prophets madmen; partly, because of their neglect of themselves, and contempt of all worldly wealth and honour, which the wise men of this world so greedily seek, and of their strange and uncouth manner of living; partly, because of their holy exercises to which they devoted themselves, which they esteemed nothing but a religious frenzy; and partly, because of those unusual and seemingly ridiculous gestures and actions which the prophets sometimes used in raptures of spirit, or in the fervours of devotion. Compare Jer 29:26 Joh 10:20 Act 26:24 .

Ye know the man, and his communication you rightly guess that he was a madman, and so it appears by his discourse with me, which was, after the manner of that sort of man, vain and impertinent, to tell me of my sins, or of my duty, or such things as are not worth my speaking, or your hearing.

Haydock: 2Ki 9:1

One. The Rabbins say Jonas; who at this rate, must have been very young, as he prophesied 50 years afterwards, under Jeroboam II. (Calmet) ---

Eliseus did not go himself, to avoid giving umbrage, and in obedience to God's order. (Menochius)

Haydock: 2Ki 9:2

Brethren. The captains, ver. 5.

Haydock: 2Ki 9:3

Bottle. See 1 Kings x. 1. Elias had received orders to anoint Jehu, 3 Kings xix 16. (Calmet) ---

There. The utmost expedition was necessary, that Joram might be surprised, as well as Ochozias, and their devoted families. (Menochius)

Haydock: 2Ki 9:7

Jezabel, who had persecuted the prophets unto death, 3 Kings xviii. 4.

Haydock: 2Ki 9:8

Israel. See Deuteronomy xxxii. 36., and 3 Kings xiv. 10., for an explanation of these expressions. (Calmet)

Haydock: 2Ki 9:10

Field, between the inner and the outer wall. Her body shall be left exposed to be eaten by the dogs.

Haydock: 2Ki 9:11

Madman. The extravagant motions of the false prophets caused even the true ones to be treated with contempt. Warriors are but too apt to give way to sentiments of irreligion, (Menochius) and to despise men who lead a retired and penitential life. (Haydock) ---

How often were Ezechiel and Jeremias treated as fools, (Ezechiel xxxiii. 30., and Jeremias xxix. 26.; Calmet) as well as our divine Saviour? The pagans looked upon those who were inspired by Apollo in the same light. (Haydock) ---

Ut primum cessit furor & rabida ora quierunt, Virgil, Æneid vi. "What authority has this fury, which you call divine, that the insane should behold what escapes the observation of the wise, and that he who has lost common (human) sense should possess divine?" ea videat insanus, & is qui humanos sensus amiserit, divinos assecutus sit? (Cicero, Divin. ii.)

Gill: 2Ki 9:1

And Elisha the prophet called one of the children of the prophets,.... Who the Jews generally say ^k was Jonah the son of Amittai:

and said, gird up thy loins; his loose and long garments about his loins, for quicker dispatch in travelling:

and take this box of oil in thine hand; for an use after directed to:

and go to Ramothgilead; where Joram had left his army with his captains, to keep the city from the Syrians.

Gill: 2Ki 9:2

And when thou comest thither,.... To Ramothgilead; but from whence he went is uncertain, doubtless where there was a school of the prophets, perhaps that which was erected near Jordan, on the other side of which lay Ramothgilead, 2Ki 6:1,

look out there Jehu the son of Jehoshaphat the son of Nimshi; the same that Elijah was ordered to anoint, but it was deferred till now, a reprieve being granted to Ahab upon his humiliation, 1Ki 19:16,

and go in, and make him arise up from among his brethren; the captains of the army:

and carry him into an inner chamber; a chamber within a chamber, as in the original; this he was to do for secrecy, that it might not be seen what he did to Jehu; and lest he should be prevented doing it by the captains, or be exposed to danger for doing it; since that might be deemed treason to do what he was to do, and did, as follows.

Gill: 2Ki 9:3

Then take the box of oil, and pour it on his head,.... When in the chamber together alone:

and say, thus saith the Lord, I have anointed thee king over Israel; which was done, not with the anointing oil in the temple, which could not be come by; and with which, as Kimchi from their Rabbins says, only the kings of the house of David were anointed, and they only when there was a division, or the crown was translated to another family, as was the case now; but with common oil, or the oil of balsam, such as the prophet had in his house:

then open the door and flee, and tarry not; lest he should be examined by the captains, and come into danger; though before he went out he was to say what is recorded in 2Ki 9:7.

Gill: 2Ki 9:4

So the young man, even the young man the prophet, went to Ramothgilead. It is repeated, that it might be observed that it was a young man that went, who was more fit for this service than Elisha, partly because of his age, and partly because he would be less known; as also his age is remarked, this being a bold and daring action in a young man to anoint a new king, as well as it was honourable; and moreover, he was not only one of the sons of the prophets, but was a prophet himself, though young, and still a more fit person for such a service; though the Targum is, a young man, a disciple of the prophets.

Gill: 2Ki 9:5

And when he came, behold, the captains of the host were sitting,.... Either at a table, being at dinner, or at a council of war:

and he said, I have an errand unto thee, O captain; looking and directing his speech to Jehu; or, "I have a word to thee" ^l; something to say to thee, intimating that he desired to speak to him alone:

and Jehu said, unto which of all us? not perhaps at first thoroughly understanding who he meant; or however was willing to have it repeated and explained, that it might be manifest to the whole company that he was intended:

and he said, to thee, O captain; and to him only.

Gill: 2Ki 9:6

And he arose, and went into the house,.... Into the inner chamber in it:

and he poured the oil on his head, and said unto him, thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, even over Israel; for though they were fallen into idolatry, and from the pure worship of God, yet the Lord had still a right unto them, and as yet he had not wrote a "Loammi" Hos 1:9 upon them; and there were many among them which had not bowed the knee to Baal.

Gill: 2Ki 9:7

And thou shalt smite the house of Ahab thy master,.... For Jehu was one of Ahab's captains, as he was now one of his son's, as appears from 2Ki 9:25, but this was to be no objection with him to the destroying of his house, as being an act of high treason, since he had an order for it from the King of kings, and Lord of lords; which otherwise would have seemed unlawful and criminal, and what follows will sufficiently vindicate the justice of God in it:

that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel; who killed the prophets of the Lord, and caused to be put to death Naboth the servant of the Lord, and now their blood was to be avenged on her and her son Joram, and all her family.

Gill: 2Ki 9:8

For the whole house of Ahab shall perish,.... Be cut off by death, and that in a violent manner, not one should escape:

and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel; of these phrases; see Gill on 1Ki 14:10, 1Ki 21:21

Gill: 2Ki 9:9

And I will make the house of Ahab, The same is threatened; see Gill on 1Ki 21:22.

Gill: 2Ki 9:10

And the dogs shall eat Jezebel in the portion of Jezreel,.... Or in the field of Jezreel; the Targum is, the inheritance of Jezreel; this is also threatened, 1Ki 21:23.

and there shall be none to bury her; or nothing of her to bury, as Kimchi, all being eaten up but her skull, feet, and the palms of her hands, see 2Ki 9:35.

and he opened the door, and fled; that is, the young man of the sons of the prophets, as soon as he had said the above words, as he was ordered, lest he should be taken up for a traitor.

Gill: 2Ki 9:11

Then Jehu came forth to the servants of his lord,.... The rest of the captains of the army, who served under Joram as he did:

and one said unto him, is all well? one of the captains, the greatest of them, as Kimchi; he inquired whether he brought any ill news, since he came and went in such haste:

wherefore came this mad fellow to thee? so profane men, especially the worshippers of Baal, as those captains might be, were wont to call the prophets of the Lord, because of their habit, their manner of living, and the gestures they sometimes used in prophesying, and especially because of the things they prophesied of; and even prophets were sometimes called so, because, in the time of their prophesying, they appeared as madmen ^m, and in a frenzy:

and he said unto them, ye know the man, and his communication; you saw by his habit of what profession he is, and you may easily guess what he talked of, as such men usually do, about religion, and one whimsical thing or another, reproving men for their sins, and telling them what they ought to do; and such like things you may well imagine he has been talking of to me; you rightly call him a mad fellow, and you may well suppose his discourse was agreeably to his character, and not worth relating and hearing; this he said, to put them off inquiring any further.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 9:1

¹ tn Heb “one of the sons of the prophets.”

² tn Or “flask.”

NET Notes: 2Ki 9:2

¹ tn Heb “and go and set him apart from his brothers and bring him into an inner room in an inner room.”

NET Notes: 2Ki 9:3

¹ tn Heb “anointed.”

² tn Heb “and open the door and run away and do not delay.”

NET Notes: 2Ki 9:4

¹ tc Heb “the young man, the young man, the prophet.” The MT is probably dittographic, the phrase “the young man” being accidentally repeated. The phrases “the young man” and “the prophet” are appositional, with the latter qualifying more specifically the former.

NET Notes: 2Ki 9:5

¹ tn Heb “and he arrived and look, the officers of the army were sitting.”

² tn Heb “[there is] a word for me to you, O officer.”

³ tn Heb “To whom from all of us?”

NET Notes: 2Ki 9:6

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

² tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.

NET Notes: 2Ki 9:7

¹ tn Or “strike down the house of Ahab your master.”

² tn Heb “I will avenge the shed blood of my servants the prophets and the shed blood of all the servants of the Lord from the hand of Jezebel.”

NET Notes: 2Ki 9:8

¹ tc The LXX has the second person, “you.”

² tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or, ‘abandoned’] in Israel.” On the phrase וְעָצוּר וְעָזוּב (vÿ’atsur vÿ’azur, translated here “weak and incapacitated”) see the note at 1 Kgs 14:10.

NET Notes: 2Ki 9:9

¹ tn Heb “house.”

NET Notes: 2Ki 9:10

¹ sn Note how the young prophet greatly expands the message Elisha had given to him. In addition to lengthening the introductory formula (by adding “the God of Israel”) and the official declaration that accompanies the act of anointing (by adding “the Lord’s people”), he goes on to tell how Jehu will become king (by a revolt against Ahab’s dynasty), makes it clear that Jehu will be an instrument of divine vengeance, and predicts the utter annihilation of Ahab’s family and the violent death of Jezebel.

NET Notes: 2Ki 9:11

¹ tn Heb “went out to.”

² tc The MT has the singular, “he said,” but many witnesses correctly read the plural.

³ tn Heb “Is there peace?”

⁴ tn Heb “He said, ‘You, you know the man and his thoughts.’” Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu’s reply.

Geneva Bible: 2Ki 9:1

And Elisha the prophet called one of the children of the prophets, and said unto him, ^{( a )} Gird up thy loins, and take this box of oil in thine hand, and go to Ramothgilead:

^{( a )} Prepare yourself to go diligently about your business for in those countries they used long garments which they tucked up when they went about earnest business.

Geneva Bible: 2Ki 9:6

And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have ^{( b )} anointed thee king over the people of the LORD, [even] over Israel.

^{( b )} This anointing was for kings, priests and prophets which were all figures of Messiah, in whom these three offices were accomplished.

Geneva Bible: 2Ki 9:11

Then Jehu came forth to the ^{( c )} servants of his lord: and [one] said unto him, [Is] all well? wherefore came this ^{( d )} mad [fellow] to thee? And he said unto them, Ye know the man, and his communication.

^{( c )} That is, the rest of the army, whom he called his brethren before, (2Ki 9:2).

^{( d )} The world always holds the ministers of God is this estimation and has always slandered the children of God (they called the Son of God a deceiver, and said he had the devil) therefore they should not be discouraged.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 9:1-37

1 Elisha sends a young prophet with instructions to anoint Jehu at Ramoth-gilead.

4 The prophet having done his message, flees.

11 Jehu, being made king by the soldiers, kills Joram in the field of Naboth.

27 Ahaziah is slain at Gur, and buried at Jerusalem.

30 Proud Jezebel is thrown down out of a window, and eaten by dogs.

MHCC: 2Ki 9:1-10

In these and the like events, we must acknowledge the secret working of God, disposing men to fulfil his purposes respecting them. Jehu was anointed king over Israel, by the Lord's special choice. The Lord still had a remnant of his people, and would yet preserve his worship among them. Of this Jehu was reminded. He was commanded to destroy the house of Ahab, and, as far as he acted in obedience to God, and upon right principles, he needed not to regard reproach or opposition. The murder of God's prophets is strongly noticed. Jezebel persisted in idolatry and enmity to Jehovah and his servants, and her iniquity was now full.

MHCC: 2Ki 9:11-15

Those who faithfully deliver the Lord's message to sinners, have in all ages been treated as madmen. Their judgment, speech, and conduct are contrary to those of other men; they endure much in pursuit of objects, and are influenced by motives, into which the others cannot enter. But above all, the charge is brought by the worldly and ungodly of all sorts, who are mad indeed; while the principles and practice of the devoted servants of God, prove to be wise and reasonable. Some faith in the word of God, seems to have animated Jehu to this undertaking.

Matthew Henry: 2Ki 9:1-10

We have here the anointing of Jehu to be king, who was, at this time, a commander (probably commander-in-chief) of the forces employed at Ramoth-Gilead, 2Ki 9:14. There he was fighting for the king his master, but received orders from a higher king to fight against him. It does not appear that Jehu aimed at the government, or that he ever thought of it, but the commission given him was a perfect surprise to him. Some think that he had been anointed before by Elijah, whom God ordered to do it, but privately, and with an intimation that he must not act till further orders, as Samuel anointed David long before he was to come to the throne: but that it not at all probable, for then we must suppose Elijah had anointed Hazael too. No, when God bade him do these things he bade him anoint Elisha to be prophet in his room, to do them when he was gone, as God should direct him. Here is,

I. The commission sent.

1. Elisha did not go himself to anoint Jehu, because he was old and unfit for such a journey and so well known that he could not do it privately, could not go and come without observation; therefore he sends one of the sons of the prophets to do it, 2Ki 9:1. They not only reverences him as their father (2Ki 2:15), but observed and obeyed him as their father. This service of anointing Jehu, (1.) Had danger in it (1Sa 16:2), and therefore it was not fit that Elisha should expose himself, but one of the sons of the prophets, whose life was of less value, and who could do it with less danger. (2.) It required labour and was therefore fitter for a young man in his full strength. Let youth work and age direct. (3.) Yet it was an honourable piece of service, to anoint a king, and he that did it might hope to be preferred for it afterwards, and therefore, for the encouragement of the young prophets, Elisha employed one of them: he would not engross all the honours to himself, nor grudge the young prophets a share in them.

2. When he sent him, (1.) He put the oil into his hand with which he must anoint Jehu: Take this box of oil Solomon was anointed with oil out of the tabernacle, 1Ki 1:39. That could not now be had, but oil from a prophet's hand was equivalent to oil out of God's house. Probably it was not the constant practice to anoint kings, but upon the disturbance of the succession, as in the case of Solomon, or the interruption of it, as in the case of Joash (1Ki 11:12), or the translation of the government to a new family, as here and in the case of David; yet it might be used generally, though the scripture does not mention it. (2.) He put the words into his mouth which he must say (2Ki 9:3) - I have anointed thee king, and, no doubt, told him all the rest that he said, 2Ki 9:7-10. Those whom God sends on his errands shall not go without full instructions. (3.) He also ordered him, [1.] To do it privately, to single out Jehu from the rest of the captains and anoint him in an inner chamber (2Ki 9:2), that Jehu's confidence in his commission might be tried, when he had no witness to attest it. His being suddenly animated for the service would be proof sufficient of his being anointed to it. There needed no other proof. The thing signified was the best evidence of the sign. [2.] To do it expeditiously. When he went about it he must gird up his loins; when he had done it he must flee and not tarry for a fee, or a treat, or to see what Jehu would do. It becomes the sons of the prophets to be quick and lively at their work, to go about it and go through it as men that hate sauntering and trifling. They should be as angels that fly swiftly.

II. The commission delivered. The young prophet did his business with despatch, was at Ramoth-Gilead presently, 2Ki 9:4. There he found the general officers sitting together, either at dinner or in a council of war, 2Ki 9:5. With the assurance that became a messenger from God, notwithstanding the meanness of his appearance, he called Jehu out from the rest, not waiting his leisure, or begging his pardon for disturbing him, but as one having authority: I have an errand to thee, O captain. Perhaps Jehu had some intimation of his business; and therefore, that he might not seem too forward to catch at the honour, he asked, To which of all us? that it might not be said afterwards he got it by speaking first, but they might all be satisfied he was indeed the person designed. When the prophet had him alone he anointed him, 2Ki 9:6. The anointing of the Spirit is a hidden thing, that new name which none knows but those that have it. Herewith,

1. He invests him with the royal dignity: Thus saith the Lord God of Israel, whose messenger I am, in his name I have anointed thee king over the people of the Lord. He gives him an incontestable title, but reminds him that he was made king, (1.) By the God of Israel; from him he must see his power derived (for by him kings reign), for he must use it, and to him he must be accountable. Magistrates are the ministers of God, and must therefore act in dependence upon him and with an entire devotedness to him and to his glory. (2.) Over the Israel of God. Though the people of Israel were wretchedly corrupted, and had forfeited all the honour of relationship to God, yet they are here called the people of the Lord, for he had a right to them and had not yet given them a bill of divorce. Jehu must look upon the people he was made king of as the people of the Lord, not as his vassals, but God's freemen, his sons, his first-born, not to be abused or tyrannized over, God's people, and therefore to be ruled for him, and according to his laws.

2. He instructs him in his present service, which was to destroy all the house of Ahab (2Ki 9:7), not that he might clear his own way to the throne, and secure to himself the possession of it, but that he might execute the judgments of God upon that guilty and obnoxious family. He calls Ahab his master, that the relation might be no objection. "He was thy master, and to lift up thy hand against his son and successor would be not only base ingratitude, but treason, rebellion, and all that is bad, if thou hadst not an immediate command from God to do it. But thou art under higher obligations to thy Master in heaven than to thy master Ahab. He has determined that the whole house of Ahab shall perish, and by thy hand; fear not: has not he commanded thee? Fear not sin; his command will justify thee and bear thee out: fear not danger; his command will secure and prosper thee."That he might intelligently, and in a right manner, do this great execution on the house of Ahab, he tells him, (1.) What was their crime, what the ground of the controversy, and wherefore God had quarrel with them, that he might have an eye to that which God had an eye to, and that was the blood of God's servants, the prophets and others, faithful worshippers, which they had shed, and which must now be required at the hand of Jezebel. That they were idolaters was bad enough, and merited all that was brought upon them; yet that is not mentioned here, but the controversy God has with them is for their being persecutors, not so much their throwing down God's altars as their slaying his prophets with the sword. Nothing fills the measure of the iniquity of any prince or people as this does nor brings a surer or a sorer ruin. This was the sin that brought on Jerusalem its first destruction (2Ch 36:16) and its final one, Mat 23:37, Mat 23:38. Jezebel's whoredoms and witchcrafts were not so provoking as her persecuting the prophets, killing some and driving the rest into corners and caves, 1Ki 18:4. (2.) What was their doom. They were sentenced to utter destruction; not to be corrected, but to be cut off and rooted out. This Jehu must know, that his eye might not spare for pity, favour, or affection. All that belonged to Ahab must be slain, 2Ki 9:8. A pattern is given him of the destruction intended, in the destruction of the families of Jeroboam and Baasha (2Ki 9:9), and he is particularly directed to throw Jezebel to the dogs, 2Ki 9:10. The whole stock of royal blood was little enough, and too little, to atone for the blood of the prophets, the saints and martyrs, which, in God's account, is of great price.

The prophet, having done this errand, made the best of his way home again, and left Jehu alone to consider what he had to do and beg direction from God.

Matthew Henry: 2Ki 9:11-15

Jehu, after some pause, returned to his place at the board, taking no notice of what had passed, but, as it should seem, designing, for the present, to keep it to himself, if they had not urged him to disclose it. Let us therefore see what passed between him and the captains.

I. With what contempt the captains speak of the young prophet (2Ki 9:11): " Wherefore came this mad fellow to thee? What business had he with thee? And why wouldst thou humour him so far as to retire for conversation with him? Are prophets company for captains?"They are called him a mad fellow, because he was one of those that would not run with them to an excess of riot (1Pe 4:4), but lived a life of self-denial, mortification, and contempt of the world, and spent their time in devotion; for these things they thought the prophets were fools and the spiritual men were mad, Hos 9:7. Note, Those that have no religion commonly speak with disdain of those that are religious, and look upon them as mad. They said of our Saviour, He is beside himself, of John Baptist, He has a devil (is a poor melancholy man), of St. Paul, Much learning has made him mad. The highest wisdom is thus represented as folly, and those that best understand themselves are looked upon as beside themselves. Perhaps Jehu intended it for a rebuke to his friends when he said, " You know the man to be a prophet, why then do you call him a mad fellow? You know the way of his communication to be not from madness, but inspiration."Or, "Being a prophet, you may guess what his business is, to tell me of my faults, and to teach me my duty; I need not inform you concerning it."Thus he thought to put them off, but they urged him to tell them. "It is false,"say they, "we cannot conjecture what was his errand, and therefore tell us."Being thus pressed to it, he told them that the prophet had anointed him king, and it is probable showed them the oil upon his head, 2Ki 9:12. He knew not but some of them either out of loyalty to Joram or envy of him, might oppose him, and go near to crush his interest in its infancy; but he relied on the divine appointment, and was not afraid to own it, knowing whom he had trusted: he that raised him would stand by him.

II. With what respect they compliment the new king upon the first notice of his advancement, 2Ki 9:13. How meanly soever they thought of the prophet that anointed him, and of his office, they expressed a grat veneration for the royal dignity of him that was anointed, and were very forward to proclaim him and sound of trumpet. In token of their subjection and allegiance to him, their affection to his person and government, and their desire to see him high and easy in it, they put their garments under him, that he might stand or sit upon them on the top of the stairs, in sight of the soldiers, who, upon the first intimation, came together to grace the solemnity. God put it into their hearts thus readily to own him, for he turns the hearts of people as well as kings, like the rivers of water, into what channel he pleases. Perhaps they were disquieted at Joram's government or had a particular affection for Jehu; or, however this might be, things it seems were ripe for the revolution, and they all came into Jehu's interest and conspired against Joram, 2Ki 9:14.

III. With what caution Jehu proceeded. He had advantages against Joram, and he knew how to improve them. He had the army with him. Joram had left it, and had gone home badly wounded. Jehu's good conduct appears in two things: - 1. That he complimented the captains, and would do nothing without their advice and consent ("If it be your minds, we will do so and so, else not"), thereby intimating the deference he paid to their judgment and the confidence he had in their fidelity, both which tended to please and fix them. It is the wisdom of those that would rise fast, and stand firm, to take their friends along with them. 2. That he contrived to surprise Joram; and, in order thereto, to come upon him with speed, and to prevent his having notice of what was now done: " Let none go forth to tell it in Jezereel, that, as a snare, the ruin may come on him and his house."The suddenness of an attack sometimes turns to as good an account as the force of it.

Keil-Delitzsch: 2Ki 9:1-10

Anointing of Jehu by Command of Elisha. - While the Israelitish army was at Ramoth, Elisha executed the last of the commissions which Elijah had received at Horeb (1Ki 19:16), by sending a pupil of the prophets into the camp to anoint Jehu the commander-in-chief of the army as king, and to announce to him, in the name of Jehovah, that he would be king over Israel; and to charge him to exterminate the house of Ahab.

2Ki 9:1-3

2Ki 9:1-3 contain the instructions which Elisha gave to the pupil of the prophets. השׁמן פּך as in 1Sa 10:1. יהוּא שׁם ראה , look round there for Jehu. וגו הקמתו , let him (bid him) rise up from the midst of his brethren, i.e., of his comrades in arms. בּחדר חדר : the true meaning is, "into the innermost chamber"(see at 1Ki 20:30). 2Ki 9:3 contains only the leading points of the commission to Jehu, the full particulars are communicated in the account of the fulfilment in 2Ki 9:6. "And flee, and thou shalt not wait."Elisha gave him this command, not to protect him from danger on the part of the secret adherents of Ahab (Theodoret, Cler.), but to prevent all further discussions, or "that he might not mix himself up with other affairs"(Seb. Schmidt).

2Ki 9:4

"And the young man, the servant of the prophet, went."The second נער has the article in the construct state, contrary to the rule (vid., Ges. §110, 2, b.).

2Ki 9:5-7

After the communication of the fact that he had a word to Jehu, the latter rose up and went with him into the house, i.e., into the interior of the house, in the court of which the captains were sitting together. There the pupil of the prophets poured oil upon Jehu's head, and announced to him that Jehovah had anointed him king for Israel, and that he was to smite, i.e., exterminate, the house of Ahab, to avenge upon it the blood of the prophets (vid., 1Ki 18:4; 1Ki 19:10).

2Ki 9:8-10

2Ki 9:8-10 are simply a repetition of the threat in 1Ki 21:21-23. For יז בּחלק , see at 1Ki 21:23.

Keil-Delitzsch: 2Ki 9:11-15

Jehu's Conspiracy against Joram. - 2Ki 9:11. When Jehu came out again to his comrades in arms, after the departure of the pupil of the prophets, they inquired השׁלום , i.e., "is it all well? why did this madman come to thee?"not because they were afraid that he might have done him some injury (Ewald), or that he might have brought some evil tidings (Thenius), but simply because they conjectured that he had brought some important news. They called the prophet משׁגּע , a madman, in derision, with reference to the ecstatic utterances of the prophets when in a state of holy inspiration. Jehu answered evasively, "Ye know the man and his muttering,"i.e., ye know that he is mad and says nothing rational. שׂיה includes both meditating and speaking.

2Ki 9:12

They were not contented with this answer, however, but said שׁקר , i.e., thou dost not speak truth. Jehu thereupon informed them that he had anointed him king over Israel in the name of Jehovah.

2Ki 9:13

After hearing this, they took quickly every man his garment, laid it under hi upon the steps, blew the trumpet, and proclaimed him king. The clothes, which consisted simply of a large piece of cloth for wrapping round the body (see at 1Ki 11:29), they spread out in the place of carpets upon the steps, which served as a throne, to do homage to Jehu. For these signs of homage compare Mat 21:7 and Wetstein, N. Test. ad h. l. The difficult words המּעלות אל־גּרם , as to the meaning of which the early translators have done nothing but guess, can hardly be rendered in any other way than that proposed by Kimchi (lib. rad.), super ipsosmet gradus, upon the steps themselves = upon the bare steps; גּרם being taken according to Chaldee usage like the Hebrew עצם in the sense of substantia rei , whereas the rendering given by Lud. de Dieu, after the Arabic jarm , sectio - super aliquem e gradibus , is without analogy in Hebrew usage (vid., L. de Dieu ad h. l., and Ges. Thes. p. 303).

(Note: The objection raised by Thenius, that it is only in combination with personal pronouns that the Chaldaic גרם signifies self either in the Chaldee or Samaritan versions, is proved to be unfounded by לגרם in Job 1:3 (Targ.). Still less can the actual circumstances be adduced as an objection, since there is no evidence to support the assertion that there was no staircase in front of the house. The perfectly un-Hebraic conjecture המּעלות אל־גּרם , "as a figure (or representation) of the necessary ascent"(Thenius), has not the smallest support in the Vulgate rendering, ad similitudinem tribunalis .)

The meaning is, that without looking for a suitable place on which to erect a throne, they laid their clothes upon the bare steps, or the staircase of the house in which they were assembled, and set him thereon to proclaim him king.

2Ki 9:14-15

Thus Jehu conspired against Joram, who (as is related again in the circumstantial clause which follows from היה ויורם to ארם מלך ; cf. 2Ki 8:28-29) had been keeping guard at Ramoth in Gilead, i.e., had defended this city against the attacks of Hazael, and had returned to Jezreel to be healed of the wounds which he had received; and said, "If it is your wish ( נפשׁכם ), let no fugitive go from the city, to announce it in Jezreel (viz., what had taken place, the conspiracy or the proclamation of Jehu as king)."It is evident from this, that the Israelites were in possession of the city of Ramoth, and were defending it against the attacks of the Syrians, so that שׁמר in 2Ki 9:14 cannot be understood as relating to the siege of Ramoth. The Chethîb לגּיד for להגּיד is not to be altered according to the Keri , as there are many examples to be found of syncope in cases of this kind (vid., Olshausen, Lehrb. d. Hebr. Spr. p. 140).

Constable: 2Ki 8:25--9:30

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

There were two King Ahaziahs as there were two King Jehorams, one of each in each kingdom. Both Ahaziahs reigned only one year each, but their administrations did not overlap. Ahaziah of Israel reigned 11 years earlier than Ahaziah of Judah, who ruled from 853-852 B.C.

Constable: 2Ki 9:1-13

God's preparation of Jehu 9:1-13

God had told Elijah that he would anoint Jehu (1 Kings 19:16).⁵⁵ He did this through his successor Elisha who accomplished it by using one of his protégés (v. 1). Jehu would wipe out Omri's dynasty in Israel (v. 7-10). Jehu's father was a different Jehoshaphat from Judah's king of the same name (v. 2). Elijah had prophesied the end of Ahab's line (1 Kings 21:21-22, 29) and Jezebel's death (1 Kings 21:23). God had worked through prophets previously, especially Elijah and Elisha, and would continue to do so. However, Jehu was just as much an instrument in God's hand as the prophets, though his methods were not always proper.⁵⁶

"At times the behavior of the prophet was unusual or abnormal, but a careful consideration of each of these instances will reveal some divine purpose or spiritual significance."⁵⁷

"Jehu is the only king of the Northern Kingdom (Israel) to have been anointed, perhaps to indicate that he should follow in the Davidic tradition, as Saul had been anointed by Samuel (1 Sa. 9:16; 10:1); David by Samuel, to mark the Spirit of God endowing him for the task (1 Sa. 16:12-13); and Solomon by the high priest Zadok and Nathan the prophet (1 Ki. 1:45). Such anointing was symbolic and probably confined to Hebrew practice (see also on 1 Ki. 1:34)."⁵⁸

Guzik: 2Ki 9:1-37

2 Kings 9 - Jehu Takes the Throne of Israel

It is indeed a terrible chapter in which the truth of the divine government is written no longer in the gentle words of patient mercy, but in flames of fire. (Morgan)

A. Jehu is anointed and declared king.

1. (1-3) Elisha's instructions to the young prophet.

And Elisha the prophet called one of the sons of the prophets, and said to him, "Get yourself ready, take this flask of oil in your hand, and go to Ramoth Gilead. Now when you arrive at that place, look there for Jehu the son of Jehoshaphat, the son of Nimshi, and go in and make him rise up from among his associates, and take him to an inner room. Then take the flask of oil, and pour it on his head, and say, 'Thus says the LORD: "I have anointed you king over Israel." ' Then open the door and flee, and do not delay."

a. Called one of the sons of the prophets: This was a young man from the association for training prophets in Israel. We might imagine that Elisha gave him this duty as a class assignment.

i. "This unnamed young prophet is identified in Jewish tradition (Seder Olam) with Jonah (2 Kings 14:25)." (Wiseman)

b. I have anointed you king over Israel: At this time, Joram the son of Ahab was the king of Israel (also called Jehoram in 2 Kings 3). This was the dynasty of Omri, but this dynasty was about to come to an end. The next king would Jehu, who would begin a new - albeit a brief - dynasty.

i. Though Israel had abandoned God, God had not abandoned Israel. He still had the right to interfere among them. He would appoint and allow kings as He chose, either to bless an obedient Israel or to curse a disobedient nation, according to the terms of His covenant with them at Mount Sinai.

ii. "Jehu is mentioned twice in the cuneiform inscriptions on the Black Obelisk of Shalmaneser III. . . . The Shalmaneser inscriptions also give us an objective date for this period in Hebrew chronology, 841 B.C." (Dilday)

2. (4-10) Jehu is anointed and commissioned.

So the young man, the servant of the prophet, went to Ramoth Gilead. And when he arrived, there were the captains of the army sitting; and he said, "I have a message for you, Commander." Jehu said, "For which one of us?" And he said, "For you, Commander." Then he arose and went into the house. And he poured the oil on his head, and said to him, "Thus says the LORD God of Israel: 'I have anointed you king over the people of the LORD, over Israel. You shall strike down the house of Ahab your master, that I may avenge the blood of My servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel. For the whole house of Ahab shall perish; and I will cut off from Ahab all the males in Israel, both bond and free. So I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah. The dogs shall eat Jezebel on the plot of ground at Jezreel, and there shall be none to bury her.' " And he opened the door and fled.

a. There were the captains of the army sitting: Jehu was a commander in the army of Israel, under King Ahab and his son, King Joram. Jehu was previously anointed as a future king of Israel, who would overthrow the dynasty of Omri and Ahab (1 Kings 19:16-18). Yet that was a long time previous to this, and now he is anointed again to show that the time of fulfillment of the previous prophecy was now at hand.

b. And he poured the oil on his head: He was anointed, but was not to take the throne immediately. Both Saul and David were anointed as King over Israel before they actually possessed the throne.

i. "Elisha's insistence that the anointing ceremony be secret would allow the new king to choose the right time to raise the standard of his revolt without alerting Jehoram. The surprise would prevent the king from making preparation to oppose it." (Dilday)

ii. "Jehu is the only king of the Northern Kingdom (Israel) to have been anointed, perhaps to indicate that he should follow in the Davidic tradition, as Saul had been anointed by Samuel; David by Samuel, to mark the Spirit of God endowing him for the task." (Wiseman)

iii. "The anointing of the king over Israel was not an established custom, or rule. It was done when the circumstances were out of the ordinary, or when there might be some question as to his title to the crown." (Knapp)

c. That you may strike down the house of Ahab your master: This was more than we were told Elisha told this man from the school of prophets to say (2 Kings 9:1-3). Either Elisha told him to say this and it was not recorded previously, or he came under the inspiration of the Spirit when he did what Elisha told him to do, and spoke this in spontaneous prophecy to Jehu.

d. The whole house of Ahab shall perish; and I will cut off from Ahab all the males in Israel . . . dogs shall eat Jezebel: Clearly, God intended to use Jehu as a tool of judgment against the royal house of Ahab.

i. The King James Version translates this line from 2 Kings 9:8: And I will cut off from Ahab him that pisseth against the wall. Dilday says of this translation, "The graphic and explicit language used by the King James Version in verse 8 is the literal translation of the Hebrew word for 'male.' "

3. (11-13) Jehu is declared as the king over Israel.

Then Jehu came out to the servants of his master, and one said to him, "Is all well? Why did this madman come to you?" And he said to them, "You know the man and his babble." And they said, "A lie! Tell us now." So he said, "Thus and thus he spoke to me, saying, 'Thus says the LORD: "I have anointed you king over Israel." ' " Then each man hastened to take his garment and put it under him on the top of the steps; and they blew trumpets, saying, "Jehu is king!"

a. Why did this madman come to you . . . You know the man and his babble: It was easy to dismiss this prophet as a crazed, babbling madman. It was easy for both Jehu and his associates to think of any God-honoring man as demented. Yet Jehu knew - and the others soon did also - that the man was a true prophet of God.

i. Yet when Jehu emerged from the tent with his head drenched with oil, it was easier to think that the man who did it was a madman. "So God's prophets were ever counted and called by the mad world." (Trapp)

b. Jehu is king! A moment before these men regarded the prophet as a madman; now they took his word seriously and proclaimed the reluctant Jehu as the king of Israel. This shows the sense of dissatisfaction they had with Joram.

i. "The act of spreading out the garment was one of recognition, loyalty and promise of support." (Wiseman)

B. Jehu brings God's judgment to the house of Omri.

1. (14-20) Jehu's approach to Jezreel, the city where Joram was recovering.

So Jehu the son of Jehoshaphat, the son of Nimshi, conspired against Joram. (Now Joram had been defending Ramoth Gilead, he and all Israel, against Hazael king of Syria. But King Joram had returned to Jezreel to recover from the wounds which the Syrians had inflicted on him when he fought with Hazael king of Syria.) And Jehu said, "If you are so minded, let no one leave or escape from the city to go and tell it in Jezreel." So Jehu rode in a chariot and went to Jezreel, for Joram was laid up there; and Ahaziah king of Judah had come down to see Joram. Now a watchman stood on the tower in Jezreel, and he saw the company of Jehu as he came, and said, "I see a company of men." And Joram said, "Get a horseman and send him to meet them, and let him say, 'Is it peace?' " So the horseman went to meet him, and said, "Thus says the king: 'Is it peace?' " And Jehu said, "What have you to do with peace? Turn around and follow me." So the watchman reported, saying, "The messenger went to them, but is not coming back." Then he sent out a second horseman who came to them, and said, "Thus says the king: 'Is it peace?' " And Jehu answered, "What have you to do with peace? Turn around and follow me." So the watchman reported, saying, "He went up to them and is not coming back; and the driving is like the driving of Jehu the son of Nimshi, for he drives furiously!"

a. Is it peace? Upon seeing the company of Jehu approaching, King Joram wanted to know if this mysterious group came in peace. As he waited to recover full strength in Jezreel, Joram was fundamentally insecure in his hold on the throne and easily suspected threats.

b. What have you to do with peace? Jehu meant that the soldier should not regard this as a time of peace, but a time of conflict - a time to violently overthrow the throne of Joram and the dynasty he came from.

i. When two messengers did not return but instead joined the company of Jehu, it showed that he enjoyed popular support among the troops of Israel, and King Joram did not.

c. The driving is like the driving of Jehu the son of Nimshi, for he drives furiously: Jehu was such an intense man that his personality could be easily seen in the way he drove a chariot.

2. (21-24) Jehu kills King Joram.

Then Joram said, "Make ready." And his chariot was made ready. Then Joram king of Israel and Ahaziah king of Judah went out, each in his chariot; and they went out to meet Jehu, and met him on the property of Naboth the Jezreelite. Now it happened, when Joram saw Jehu, that he said, "Is it peace, Jehu?" So he answered, "What peace, as long as the harlotries of your mother Jezebel and her witchcraft are so many?" Then Joram turned around and fled, and said to Ahaziah, "Treachery, Ahaziah!" Now Jehu drew his bow with full strength and shot Jehoram between his arms; and the arrow came out at his heart, and he sank down in his chariot.

a. Met him on the property of Naboth the Jezreelite: This was the land that Ahab and Jezebel had so wickedly obtained by murdering the innocent owner of the land - Naboth. On this very land - which, as far as God was concerned, still belonged to Naboth - the dynasty of Omri would meet its judgment.

b. Is it peace, Jehu? The wicked, compromising Joram wanted peace with Jehu. None of the dynasty of Omri wanted peace with God; nor did Ahab and Jezebel want peace with Naboth.

i. Joram's demeanor towards Jehu shows that he did not suspect his treachery. "These never dreamt of an enemy, though the messengers were detained, but thought, likely, that Jehu came with good news from the army, whereof himself would be the first messenger." (Trapp)

c. What peace, as long as the harlotries of your mother Jezebel and her witchcraft are so many? This shows that Jehu took his previous anointing by Elijah (1 Kings 19:16-17) and his more recent anointing by one from the school of the prophets seriously. At this point, Jehu's mind was not filled with thoughts of political gain and royal glory. He did this for the honor of God, as a conscious executor of divine judgment against the house of Ahab.

d. Shot Jehoram between his arms: Despite the confusing variation of the names Jehoram and Joram, it is clear that Jehu killed the King of Israel with a powerful shot through his back while he fled in his chariot.

i. Wiseman on drew his bow with full strength: "A technical archery term is used: 'filled his hand with the bow,' that is, stretched the bow 'with his full strength.' "

ii. "Jehu was an excellent marksman; but it was God that guided his hand, strengthened his arm (Ezekiel 30:24), and ordered his arrow (Jeremiah 1:9)." (Trapp)

3. (25-26) Joram's body is dumped in Naboth's vineyard.

Then Jehu said to Bidkar his captain, "Pick him up, and throw him into the tract of the field of Naboth the Jezreelite; for remember, when you and I were riding together behind Ahab his father, that the LORD laid this burden upon him: 'Surely I saw yesterday the blood of Naboth and the blood of his sons,' says the LORD, 'and I will repay you in this plot,' says the LORD. Now therefore, take and throw him on the plot of ground, according to the word of the LORD."

a. Throw him on the plot of ground, according to the word of the LORD: This confirms that Jehu saw himself as a fulfiller of God's will in bringing judgment on the house of Ahab.

4. (27-29) Jehu also kills Ahaziah, king of Judah.

But when Ahaziah king of Judah saw this, he fled by the road to Beth Haggan. So Jehu pursued him, and said, "Shoot him also in the chariot." And they shot him at the Ascent of Gur, which is by Ibleam. Then he fled to Megiddo, and died there. And his servants carried him in the chariot to Jerusalem, and buried him in his tomb with his fathers in the City of David. In the eleventh year of Joram the son of Ahab, Ahaziah had become king over Judah.

a. So Jehu pursued him: Jehu had no direct command or commission from God to bring judgment upon the King of Judah, but he did anyway. Consciously or unconsciously, he was guided by God and he killed Ahaziah.

b. He fled to Megiddo, and died there: Ahaziah was happy to associate himself with the northern Kingdom of Israel and their wicked kings. Therefore he died in the same judgment that came upon the King of Israel.

i. Ahaziah was also a blood relative of Ahab (Ahab was his grandfather), therefore making him liable under the judgment that came upon Ahab and his descendants.

ii. 2 Chronicles 22:1-9 also records the reign of Ahaziah and his inglorious end at the hands of Jehu. The reconciliation of the details of the death of Ahaziah between 2 Chronicles 22 and 2 Kings 9 is complicated, but definitely possible. Adam Clarke - among other commentators - carefully works out the details.

iii. When Ahaziah was killed in battle, they gave him a dignified burial - not for his own sake, but only because his ancestor Jehoshaphat was a godly man (2 Chronicles 22:9).

5. (30-37) Jezebel is killed in exact fulfillment of God's promise.

Now when Jehu had come to Jezreel, Jezebel heard of it; and she put paint on her eyes and adorned her head, and looked through a window. Then, as Jehu entered at the gate, she said, "Is it peace, Zimri, murderer of your master?" And he looked up at the window, and said, "Who is on my side? Who?" So two or three eunuchs looked out at him. Then he said, "Throw her down." So they threw her down, and some of her blood spattered on the wall and on the horses; and he trampled her underfoot. And when he had gone in, he ate and drank. Then he said, "Go now, see to this accursed woman, and bury her, for she was a king's daughter." So they went to bury her, but they found no more of her than the skull and the feet and the palms of her hands. Therefore they came back and told him. And he said, "This is the word of the LORD, which He spoke by His servant Elijah the Tishbite, saying, 'On the plot of ground at Jezreel dogs shall eat the flesh of Jezebel; and the corpse of Jezebel shall be as refuse on the surface of the field, in the plot at Jezreel, so that they shall not say, "Here lies Jezebel." ' "

a. Is it peace, Zimri: Jezebel called Jehu Zimri after the man who assassinated King Baasha of Israel (1 Kings 16:9-12), when Zimri was also the servant of Baasha, a commander in his army. It was her way of calling Jehu a despicable rebel.

i. It was also an implied threat, because the brief reign of Zimri was ended by Omri, who was the father of Ahab and the father-in-law of this same Jezebel. By implication, Jezebel said "The dynasty of Omri will defeat you just like it defeated Zimri."

ii. "Doubtless Jezebel's adornment was intended to create a queenly appearance in the face of impending death and served as a royal burial preparation." (Patterson and Austel)

iii. "Her innate vanity manifested itself up till the last." (Knapp)

b. So they threw her down: The eunuchs at the window probably worked for Jezebel but they quickly responded to Jehu's request for support. They probably had long despised this wicked, pagan queen.

i. Jehu emphatically answered her question about peace. "There cannot be true peace so long as we permit the infidelities and charms of some Jezebel of the soul-life to attract and affect us. . . . Whatever its charms, it must be flung out the window before we can be at peace." (Meyer)

c. He trampled her underfoot: In ancient near eastern cultures, this desecration of the dead body was a fate worse than death. Yet Jehu was completely untroubled at the ugly end of Jezebel; he ate and drank after trampling over her dead body and passing over the pavement splattered with her blood.

i. "Her brains, that devised mischief against the servants of God, are strewed upon the walls." (Trapp)

d. This is the word of the LORD: God's promise against Jezebel and the house of Ahab was exactly and righteously fulfilled (1 Kings 21:19, 21:23-25).

i. "Jehoram's blood manureth that plat that was wrung from Naboth, and Jezebel shall add to this compost. Oh, garden of herbs dearly bought, royally dunged!" (Trapp)

ii. Yet as the house of Jehu became corrupt, it also would face judgment. Hosea 1:4 speaks of judgment to come upon the house of Jehu: I will avenge the bloodshed of Jezreel on the house of Jehu, and bring an end to the kingdom of the house of Israel.

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

Commentary -- Other

Critics Ask: 2Ki 9:7

2 KINGS 9:7 —How could God condemn Jehu for bloodshed when God had commanded him to exterminate the house of Ahab?

PROBLEM: In 2 Kings 9:6-10 , we find the commissioning of Jehu by the Lord to strike down the house of Ahab. According to 2 Kings 10:30 , God commended Jehu for having destroyed the house of Ahab. However, Hoshea prophesied that God would “avenge the bloodshed of Jezreel on the house of Jehu” ( Hosea 1:4 ). How could God condemn Jehu for shedding blood when it was God who had commanded him to do so?

SOLUTION: God praised Jehu for obeying Him in destroying the house of Ahab, but condemned Jehu for his sinful motive in shedding their blood. Although 2 Kings 10:30 states that God told Jehu that he had done right in killing the relatives of Ahab, the previous verse observes that Jehu “did not turn away from the sins of Jeroboam … from the golden calves … ” and verse 31 states that Jehu “took no heed to walk in the law of the Lord God of Israel with all his heart.” Obviously, since Jehu worshiped other gods and did not walk in God’s Law, he did not destroy Ahab’s family out of any devotion to the Lord.   

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 9 (Chapter Introduction)

Overview

2Ki 9:1, Elisha sends a young prophet with instructions to anoint Jehu at Ramoth-gilead; 2Ki 9:4, The prophet having done his message, flees; 2Ki 9:11, Jehu, being made king by the soldiers, kills Joram in the field of Naboth; 2Ki 9:27, Ahaziah is slain at Gur, and buried at Jerusalem; 2Ki 9:30, Proud Jezebel is thrown down out of a window, and eaten by dogs.

Poole: 2 Kings 9 (Chapter Introduction)

KINGS CHAPTER 9

Elisha sendeth a young prophet with instructions to anoint Jehu king over Israel; whom he chargeth to destroy the house of Ahab, and fleeth, 2Ki 9:1-10 . Jehu is made king by the soldiers; killeth Joram in the field of Naboth, 2Ki 9:11- 26 ; killeth also Ahaziah king of Judah, 2Ki 9:27-29 ; causeth Jezebel to be thrown out of a window; who is devoured by dogs, 2Ki 9:30-37 .

MHCC: 2 Kings 9 (Chapter Introduction)

(2Ki 9:1-10) Elisha sends to anoint Jehu.

(2Ki 9:11-15) Jehu and the captains.

(2Ki 9:16-29) Joram and Ahaziah slain by Jehu.

(2Ki 9:30-37) Jezebel eaten by dogs.

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 9 (Chapter Introduction)

Hazael and Jehu were the men that were designed to be the instruments of God's justice in punishing and destroying the house of Ahab. Elijah was told to appoint them to this service; but, upon Ahab's humiliation, a reprieve was granted, and so it was left to Elisha to appoint them. Hazael's elevation to the throne of Syria we read of in the foregoing chapter; and we must now attend Jehu to the throne of Israel; for him that escapeth the sword of Hazael, as Joram and Ahaziah did, Jehu must slay, of which this chapter gives us an account. I. A commission is sent to Jehu by the hand of one of the prophets, to take upon him the government, and destroy the house of Ahab (2Ki 9:1-10). II. Here is his speedy execution of this commission. 1. He communicates it to his captains (2Ki 9:11-15). 2. He marches directly to Jezreel (2Ki 9:16-20), and there dispatches (1.) Joram king of Israel (2Ki 9:21-26). (2.) Ahaziah king of Judah (2Ki 9:27-29). (3.) Jezebel (2Ki 9:30-37).

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 9 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 9

In this chapter we are told that one of the sons of the prophets was sent by Elisha to anoint Jehu king of Israel, and to order him to smite and destroy the whole house of Ahab, 2Ki 9:1, which being done unto him, and the order received by Jehu, he acquainted his captains with it, 2Ki 9:11, who set out with him immediately to Jezreel, 2Ki 9:16, where he slew Joram king of Israel, 2Ki 9:22, and Ahaziah king of Judah, 2Ki 9:27, and Jezebel, the widow of Ahab, and mother of Joram, 2Ki 9:30.