Text -- 2 Kings 9:13 (NET)

9:13 Each of them quickly took off his cloak and they spread them out at Jehu’s feet on the steps. The trumpet was blown and they shouted, “Jehu is king!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 9:13

God putting it into their hearts thus readily to own him.

Wesley: 2Ki 9:13

Under Jehu. A ceremony used in the eastern parts towards superiors, in token of reverence to his person, that they would not have his feet to touch the ground, and that they put themselves and their concerns under his feet, and into his disposal.

Wesley: 2Ki 9:13

In some high and eminent place, whence he might be seen and owned by all the soldiers, who were called together upon this great occasion.

JFB: 2Ki 9:13

The upper cloak which they spread on the ground, as a token of their homage to their distinguished commander (Mat 21:7).

JFB: 2Ki 9:13

From the room where the prophet had privately anointed Jehu. That general returned to join his brother officers in the public apartment, who, immediately on learning his destined elevation, conducted him to the top of the stairs leading to the roof. This was the most conspicuous place of an Oriental structure that could be chosen, being at the very top of the gate building, and fully in view of the people and military in the open ground in front of the building [KITTO]. The popularity of Jehu with the army thus favored the designs of Providence in procuring his immediate and enthusiastic proclamation as king, and the top of the stairs was taken as a most convenient substitute for a throne.

Clarke: 2Ki 9:13

Took every man his garment - This was a ceremony by which they acknowledged him as king; and it was by such a ceremony that the multitudes acknowledged Jesus Christ for the Messiah and King of Israel, a little before his passion: see Mat 21:7 (note), and the note there. The ceremony was expressive: "As we put our garments under his feet, so we place every thing under his authority, and acknowledge ourselves his servants.

Clarke: 2Ki 9:13

On the top of the stairs - The Chaldee, the rabbins, and several interpreters, understand this of the public sun-dial; which in those ancient times, was formed of steps like stairs, each step serving to indicate, by its shadow, one hour, or such division of time as was commonly used in that country. This dial was, no doubt, in the most public place; and upon the top of it, or on the platform on the top, would be a very proper place to set Jehu, while they blew their trumpets, and proclaimed him king. The Hebrew מעלות maaloth is the same word which is used 2Ki 20:9-11, to signify the dial of Ahaz; and this was probably the very same dial on which that miracle was afterwards wrought: and this dial, מעלות maaloth , from עלה alah , to go up, ascend, was most evidently made of steps; the shadows projected on which, by a gnomon, at the different elevations of the sun, would serve to show the popular divisions of time. See the notes on 2Ki 20:9 (note), etc.

TSK: 2Ki 9:13

and took every : The spreading of garments in the street, before persons to whom it was intended to shew particular honour, was an ancient and very general custom; the garments in these cases being used for carpets. In the Agamemnon of Aschylus, the hypocritical Clytemnestra commands the maids to spread carpets before her returning husband, that on his descending from his chariot he may place his foot on ""a purple-covered path.""We also find this custom among the Romans. Plutarch relates, that when Cato of Utica left the Macedonian army, where he had become legionary tribune, the soldiers spread their clothes in the way. Mat 21:7, Mat 21:8; Mar 11:7, Mar 11:8

on the top : The ancient fortified cities were generally strengthened with a citadel (Jdg 9:46, Jdg 9:51), commonly built on an eminence, to which they ascended by a flight of stairs (Neh 3:15). It is extremely probable, therefore, that Ramoth-gilead, being a frontier town of Israel and Syria, had a tower of this nature; and that Jehu was proclaimed king on the top of the stairs by which they ascended the hill on which the tower stood, i.e., in the area before the door of the tower, and consequently the most public place in the city.

blew with trumpets : 2Sa 15:10; 1Ki 1:34, 1Ki 1:39; Psa 47:5-7, Psa 98:6

is king : Heb. reigneth

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 9:13

Took every man his garment, and put it under him - The outer cloak of the Jews was a sort of large shawl or blanket, which might well serve for a carpet of state. Such a carpet is commonly represented on the seat of an Assyrian throne in the Nineveh sculptures.

The stairs rose against the walI of the house from the pavement of the court to the level of the upper story, or of the roof. At the top of the stairs would be a flat platform, and this would form a throne, on which the new king could exhibit himself to his subjects.

Blew with trumpets - On this recognized part of the ceremony of a coronation, see 2Ki 11:14; 2Sa 15:10; 1Ki 1:39.

Poole: 2Ki 9:13

Then they hasted being well-pleased with the thing; partly, from the advantage which hereby they expected; partly, from that desire of change which is in most men’ s natures; and principally, by God’ s providence inclining their hearts to Jehu.

Took every man his garment and put it under him; a ceremony used in the eastern parts towards superiors, in token of great reverence to his person, that they would not have his feet to touch the ground, and that they put themselves and their concerns under his feet, and into his disposal. See Poole "Mat 21:7" .

On the top of the stairs in some high and eminent place, whence he might be seen and owned by all the soldiers, who were called together upon this great occasion.

Haydock: 2Ki 9:13

Garment, out of respect, as the multitude honoured Jesus Christ, Matthew xxi. 7. The pagans sometimes did the like when they carried their idols in procession. (Plutarch, in Alcib.) The king of Persia walked on carpets in the court of the guards, who were styled immortal. ( Atheneus 12.) ---

Trumpet, according to custom, 3 Kings i. 40. (Calmet)

Gill: 2Ki 9:13

Then they hasted, and took every man his garment, and put it under him on the top of the stairs,.... That is, under Jehu, that he might be raised higher, and put on an eminence above them, agreeably to the high rank and dignity he was raised unto, and which they hereby acknowledged; and that he might be conspicuous to others: and this was done upon the top of the stairs, the first and highest of them, which led up either to an upper room, or to a scaffold erected for this purpose; the Targum is, on the degree of hours, a sun dial, a stone on which were engraven the twelve hours of the day, and which, by the sun's shadow on it, it might be known what hour it was; and at, or upon this stone, they laid their clothes, for Jehu to sit upon; not their wearing apparel, but carpets, or pieces of tapestry, or such like things:

and blew with trumpets, saying, Jehu is king; and they might come the more easily into such an acknowledgment of him as such, though he was anointed by one whom they had just called a mad fellow; being not so well affected to Ahab's family, and having a great respect for Jehu, the chief commander of the army, and especially being under a particular influence of the divine Providence, which moved them to take such a step.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 9:13

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

² tn Heb “and they hurried and took, each one his garment, and they placed [them] beneath him on the bone [?] of the steps.” The precise nuance of גֶרֶם (gerem), “bone,” is unclear. Some suggest the nuance “bare” here; it may be a technical architectural term in this context.

³ tn Heb “they blew the trumpet.” This has been translated as a passive to avoid the implication that the same ones who shouted had all blown trumpets.

⁴ tn Or “has become.”

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 9:11-15

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 9:11-15

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 9:11-15

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

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

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

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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.