Text -- 2 Kings 9:4-37 (NET)

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.” 9:12 But they said, “You’re lying! Tell us what he said.” So he told them what he had said. He also related how he had said, “This is what the Lord says, ‘I have designated you as king over Israel.’” 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!”

Jehu the Assassin

9:14 Then Jehu son of Jehoshaphat son of Nimshi conspired against Joram. Now Joram had been in Ramoth Gilead with the whole Israelite army, guarding against an invasion by King Hazael of Syria. 9:15 But King Joram had returned to Jezreel to recover from the wounds he received from the Syrians when he fought against King Hazael of Syria. Jehu told his supporters, “If you really want me to be king, then don’t let anyone escape from the city to go and warn Jezreel.” 9:16 Jehu drove his chariot to Jezreel, for Joram was recuperating there. (Now King Ahaziah of Judah had come down to visit Joram.) 9:17 Now the watchman was standing on the tower in Jezreel and saw Jehu’s troops approaching. He said, “I see troops!” Jehoram ordered, “Send a rider out to meet them and have him ask, ‘Is everything all right?’” 9:18 So the horseman went to meet him and said, “This is what the king says, ‘Is everything all right?’” Jehu replied, “None of your business! Follow me.” The watchman reported, “The messenger reached them, but hasn’t started back.” 9:19 So he sent a second horseman out to them and he said, “This is what the king says, ‘Is everything all right?’” Jehu replied, “None of your business! Follow me.” 9:20 The watchman reported, “He reached them, but hasn’t started back. The one who drives the lead chariot drives like Jehu son of Nimshi; he drives recklessly.” 9:21 Jehoram ordered, “Hitch up my chariot.” When his chariot had been hitched up, King Jehoram of Israel and King Ahaziah of Judah went out in their respective chariots to meet Jehu. They met up with him in the plot of land that had once belonged to Naboth of Jezreel. 9:22 When Jehoram saw Jehu, he asked, “Is everything all right, Jehu?” He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry and pagan practices?” 9:23 Jehoram turned his chariot around and took off. He said to Ahaziah, “It’s a trap, Ahaziah!” 9:24 Jehu aimed his bow and shot an arrow right between Jehoram’s shoulders. The arrow went through his heart and he fell to his knees in his chariot. 9:25 Jehu ordered his officer Bidkar, “Pick him up and throw him into the part of the field that once belonged to Naboth of Jezreel. Remember, you and I were riding together behind his father Ahab, when the Lord pronounced this judgment on him, 9:26 _’"Know for sure that I saw the shed blood of Naboth and his sons yesterday,” says the Lord, “and that I will give you what you deserve right here in this plot of land,” says the Lord.’ So now pick him up and throw him into this plot of land, just as the Lord said.” 9:27 When King Ahaziah of Judah saw what happened, he took off up the road to Beth Haggan. Jehu chased him and ordered, “Shoot him too.” They shot him while he was driving his chariot up the ascent of Gur near Ibleam. He fled to Megiddo and died there. 9:28 His servants took his body back to Jerusalem and buried him in his tomb with his ancestors in the city of David. 9:29 Ahaziah had become king over Judah in the eleventh year of Joram son of Ahab. 9:30 Jehu approached Jezreel. When Jezebel heard the news, she put on some eye liner, fixed up her hair, and leaned out the window. 9:31 When Jehu came through the gate, she said, “Is everything all right, Zimri, murderer of his master?” 9:32 He looked up at the window and said, “Who is on my side? Who?” Two or three eunuchs looked down at him. 9:33 He said, “Throw her down!” So they threw her down, and when she hit the ground, her blood splattered against the wall and the horses, and Jehu drove his chariot over her. 9:34 He went inside and had a meal. Then he said, “Dispose of this accursed woman’s corpse. Bury her, for after all, she was a king’s daughter.” 9:35 But when they went to bury her, they found nothing left but the skull, feet, and palms of the hands. 9:36 When they went back and told him, he said, “The Lord’s word through his servant, Elijah the Tishbite, has come to pass. He warned, ‘In the plot of land at Jezreel, dogs will devour Jezebel’s flesh. 9:37 Jezebel’s corpse will be like manure on the surface of the ground in the plot of land at Jezreel. People will not be able to even recognize her.’”

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

Wesley: 2Ki 9:21

The very sight of that ground was enough to make Jehu triumph and Joram tremble. The circumstances of events are sometimes so ordered by Divine providence, as to make the punishment answer the sin, as face answers face in a glass.

Wesley: 2Ki 9:22

_This may be understood, either literally; spiritual whoredom, which is idolatry, being often punished with corporal: and witchcraft was often practised by idolaters: or spiritually, of her idolatry, which is often called whoredom, because it is a departing from God, to whom we are tied by many obligations; and witchcraft, because it doth so powerfully bewitch men's minds; and because it is a manifest entering into covenant with the devil. He mentions not Joram's, but his mother's sins; because they were more notorious and infamous: and because they were the principal cause why God inflicted, and he was come to execute these judgments. The way of sin can never be the way of peace.

Wesley: 2Ki 9:24

It was one of God's arrows, which he ordained against the persecutor.

Wesley: 2Ki 9:27

The history is briefly and imperfectly described here, and the defects supplied in (the book of Chronicles, is great part written for that end, to supply things omitted in the book of Kings) out of both it may be thus compleated: he fled first to Megiddo, and thence to Samaria, where he was caught, and thence brought to Jehu, and by his sentence was put to death at Megiddo.

Wesley: 2Ki 9:31

Remember thy brother traitor Zimri had but a very short enjoyment of the benefit of his treason.

Wesley: 2Ki 9:34

It seems he had forgot the charge given him above, 2Ki 9:10.

Wesley: 2Ki 9:34

He doth not say, because she was a king's wife, lest he should seem to shew any respect to that wicked house of Ahab, which God had devoted to utter destruction.

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).

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.

JFB: 2Ki 9:14-15

Rather, "was keeping," guarding, or besieging it, with the greater part of the military force of Israel. The king's wounds had compelled his retirement from the scene of action, and so the troops were left in command of Jehu.

JFB: 2Ki 9:16

Full of ambitious designs, he immediately proceeded to cross the Jordan to execute his commission on the house of Ahab.

JFB: 2Ki 9:17-24

The Hebrew palaces, besides being situated on hills had usually towers attached to them, not only for the pleasure of a fine prospect, but as posts of useful observation. The ancient watchtower of Jezreel must have commanded a view of the whole region eastward, nearly down to the Jordan. Beth-shan stands on a rising ground about six or seven miles below it, in a narrow part of the plain; and when Jehu and his retinue reached that point between Gilboa and Beth-shan, they could be fully descried by the watchman on the tower. A report was made to Joram in his palace below. A messenger on horseback was quickly despatched down into the plain to meet the ambiguous host and to question the object of their approach. "Is it peace?" We may safely assume that this messenger would meet Jehu at the distance of three miles or more. On the report made of his being detained and turned into the rear of the still advancing troops, a second messenger was in like manner despatched, who would naturally meet Jehu at the distance of a mile or a mile and a half down on the plain. He also being turned into the rear, the watchman now distinctly perceived "the driving to be like the driving of Jehu, the son of Nimshi; for he driveth furiously." The alarmed monarch, awakened to a sense of his impending danger, quickly summoned his forces to meet the crisis. Accompanied by Ahaziah, king of Judah, the two sovereigns ascended their chariots to make a feeble resistance to the impetuous onset of Jehu, who quickly from the plain ascended the steep northern sides of the site on which Jezreel stood, and the conflicting parties met "in the portion of Naboth the Jezreelite," where Joram was quickly despatched by an arrow from the strong arm of Jehu. We were impressed with the obvious accuracy of the sacred historian; the localities and distances being such as seem naturally to be required by the incidents related, affording just time for the transactions to have occurred in the order in which they are recorded [HOWE].

JFB: 2Ki 9:25

According to the doom pronounced by divine authority on Ahab (1Ki 21:19), but which on his repentance was deferred to be executed on his son.

JFB: 2Ki 9:26

Although their death is not expressly mentioned, it is plainly implied in the confiscation of his property (see 1Ki 21:16).

JFB: 2Ki 9:27

Was grandnephew to King Joram, and great-grandson to King Ahab.

JFB: 2Ki 9:27

Near Megiddo, in the tribe of Issachar (Jos 17:11; Jdg 1:27); and Gur was an adjoining hill.

JFB: 2Ki 9:30

Literally, "her eyes," according to a custom universal in the East among women, of staining the eyelids with a black powder made of pulverized antimony, or lead ore mixed with oil, and applied with a small brush on the border, so that by this dark ligament on the edge, the largeness as well as the luster of the eye itself was thought to be increased. Her object was, by her royal attire, not to captivate, but to overawe Jehu.

JFB: 2Ki 9:35

The dog has a rooted aversion to prey on the human hands and feet.

JFB: 2Ki 9:36

(See 1Ki 21:23). Jehu's statement, however, was not a literal but a paraphrased quotation of Elijah's prophecy.

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.

Clarke: 2Ki 9:12

They said, It is false - Or, as the Chaldee has it, Thou liest. Or, perhaps, it might be thus understood, "We know he has said nothing but folly and lies, nevertheless, let us hear what he has said.

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.

Clarke: 2Ki 9:14

Joram had kept Ramoth-gilead - The confederate armies appear to have taken this city; but they were obliged to watch their conquests, as they perceived that Hazael was determined to retake it if possible.

Clarke: 2Ki 9:16

Jehu - went to Jezreel; for Joram lay there - From the preceding verse we learn, that Joram had been wounded in his attack on Ramoth-gilead, and had gone to Jezreel to be cured; and neither he nor Ahaziah knew any thing of the conspiracy in Ramoth-gilead, because Jehu and his captains took care to prevent any person from leaving the city; so that the two kings at Jezreel knew nothing of what had taken place.

Clarke: 2Ki 9:17

A watchman on the tower - These watchmen, fixed on elevated places and generally within hearing of each other, served as a kind of telegraphs, to communicate intelligence through the whole country. But, in some cases, it appears that the intelligence was conveyed by a horseman to the next stage, as in the case before us. At this time, when the armies were at Ramoth-gilead, they were, no doubt, doubly watchful to observe the state of the country, and to notice every movement. See on 2Sa 13:34 (note).

Clarke: 2Ki 9:18

What hast thou to do with peace? - "What is it to thee whether there be peace or war? Join my company, and fall into the rear."

Clarke: 2Ki 9:20

He driveth furiously - Jehu was a bold, daring, prompt, and precipitate general. In his various military operations he had established his character; and now it was almost proverbial.

Clarke: 2Ki 9:21

Joram - and Ahaziah - went out - They had no suspicion of what was done at Ramoth-gilead; else they would not have ventured their persons as they now did.

Clarke: 2Ki 9:22

What peace, so long as the whoredoms - Though the words whoredom, adultery, and fornication, are frequently used to express idolatry, and false religion, in general; yet here they may be safely taken in their common and most obvious sense, as there is much reason to believe that Jezebel was the patroness and supporter of a very impure system of religion; and to this Jehu might refer, rather than to the calf-worship, to which himself was most favourably disposed.

Clarke: 2Ki 9:23

There is treachery, O Ahaziah - This was the first intimation he had of it: he feels for the safety of his friend Ahaziah, and now they fly for their lives.

Clarke: 2Ki 9:24

Drew a bow with his full strength - The marginal reading is correct: He filled his hand with a bow. That is, "He immediately took up his bow, set his arrow, and let fly."This is the only meaning of the passage

Clarke: 2Ki 9:24

Between his arms - That is, between his shoulders; for he was now turned, and was flying from Jehu.

Clarke: 2Ki 9:25

Cast him in the portion of the field - This was predicted, 1 Kings 21; and what now happened to the son of Ahab is foretold in 1Ki 21:29 of that chapter.

Clarke: 2Ki 9:26

The blood of Naboth, and the blood of his sons - We are not informed in 1 Kings 21 that any of Naboth’ s family was slain but himself: but as the object both of Ahab and Jezebel was to have Naboth’ s vineyard entirely, and for ever, it is not likely that they would leave any of his posterity, who might at a future time reclaim it as their inheritance. Again, to secure this point, Jezebel had Naboth convicted of treason and atheism; in order that his whole family might be involved in his ruin.

Clarke: 2Ki 9:27

Fled by the way of the garden - The account of the death of Ahaziah, as given in 2Ch 22:8, 2Ch 22:9, is very different from that given here: When Jehu was executing judgment upon the house of Ahab - he sought Ahaziah; and they caught him, (for he was hid in Samaria), and brought him to Jehu; and when they had slain him, they buried him. "The current of the story at large is this,"says Dr. Lightfoot: "Jehu slayeth Joram in the field of Jezreel, as Ahaziah and Joram were together; Ahaziah, seeing this, flees, and gets into Samaria, and hides himself there. Jehu marcheth to Jezreel, and makes Jezebel dogs’ meat: from thence he sends to Samaria for the heads of Ahab’ s children and posterity: which are brought him by night, and showed to the people in the morning. Then he marcheth to Samaria, and by the way slayeth forty-two of Ahab’ s kinsmen; and findeth Jehonadab, the father of the Rechabites. Coming into Samaria, he maketh search for Ahaziah: they find him hid, bring him to Jehu, and he commands to carry him up towards Gur, by Ibleam, and there to slay him. It may be, his father Joram had slain his brethren there, as Ahab had done Naboth, in Jezreel. They do so; smite him there in his chariot; and his charioteer driveth away to Megiddo before he dies. The story in the book of Kings is short: but the book of Chronicles shows the order."Lightfoot’ s Works, vol. i., p. 88.

Clarke: 2Ki 9:29

In the eleventh year of Joram - The note in our margin contains as good an account of this chronological difficulty as can be reasonably required: Then he began to reign as viceroy to his father in his sickness; 2Ch 21:18, 2Ch 21:19. But in Joram’ s twelfth year he began to reign alone; 2Ki 8:26.

Clarke: 2Ki 9:30

She painted her face, and tired her head - She endeavored to improve the appearance of her complexion by paint, and the general effect of her countenance by a tiara or turban head-dress. Jonathan, the Chaldee Targumist, so often quoted, translates this וכחלת בצדידא עינהא vechachalath bitsdida eynaha : "She stained her eyes with stibium or antimony."This is a custom in Astatic countries to the present day. From a late traveler in Persia, I borrow the following account: -

"The Persians differ as much from us in their notions of beauty as they do in those of taste. A large soft, and languishing black eye, with them constitutes the perfection of beauty. It is chiefly on this account that the women use the powder of antimony, which, although it adds to the vivacity of the eye, throws a kind of voluptuous languor over it, which makes it appear, (if I may use the expression), dissolving in bliss. The Persian women have a curious custom of making their eye-brows meet; and if this charm be denied them, they paint the forehead with a kind of preparation made for that purpose."E. S. Waring’ s Tour to Sheeraz, 4th., 1807, page 62

This casts light enough on Jezebel’ s painting, etc., and shows sufficiently with what design she did it, to conquer and disarm Jehu, and induce him to take her for wife, as Jarchi supposes. This staining of the eye with stibium and painting was a universal custom, not only in Asiatic countries, but also in all those that bordered on them, or had connections with them. The Prophet Ezekiel mentions the painting of the eyes, Eze 23:40

That the Romans painted their eyes we have the most positive evidence. Pliny says, Tanta est decoris affectatio, ut tinguantur oculi quoque . Hist. Nat. lib. xi., cap. 37. "Such is their affection of ornament, that they paint their eyes also."That this painting was with stibium or antimony, is plain from these words of St. Cyprian, De Opere et Eleemosynis, Inunge aculos tuos non stibio diaboli, sed collyrio Christi , "Anoint your eyes, not with the devil’ s antimony, but with the eye-salve of Christ."Juvenal is plain on the same subject. Men as well as women in Rome practiced it: -

Ille supercilium madida fuligine tactu

Obliqua producit acu pingitque tremente

Attollens oculos

Sat. ii., ver. 93

"With sooty moisture one his eye-brows dyes

And with a bodkin paints his trembling eyes.

The manner in which the women in Barbary do it Dr. Russel particularly describes: -

"Upon the principle of strengthening the sight, as well as an ornament, it is become a general practice among the women to black the middle of their eye-lids by applying a powder called ismed. Their method of doing it is by a cylindrical piece of silver, steel, or ivory, about two inches long, made very smooth, and about the size of a common probe. This they wet with water, in order that the powder may stick to it, and applying the middle part horizontally to the eye, they shut the eye-lids upon it, and so drawing it through between them, it blacks the inside, leaving a narrow black rim all round the edge. This is sometimes practiced by the men, but is then regarded as foppish."Russel’ s Nat. Hist. of Aleppo, page 102. See Parkhurst, sub voc. פך

Clarke: 2Ki 9:31

Had Zimri peace, who slew his master? - Jarchi paraphrases this place thus: "If thou hast slain thy master, it is no new thing; for Zimri also slew Elah, the son of Baasha;"which words were rather intended to conciliate than to provoke. But the words are understood by most of the versions thus: Health to Zimri, the slayer of his master!

Clarke: 2Ki 9:33

So they threw her down - What a terrible death! She was already, by the fall, almost dashed to pieces; and the brutal Jehu trampled her already mangled body under his horse’ s feet!

Clarke: 2Ki 9:34

She is a king’ s daughter - Jezebel was certainly a woman of a very high lineage. She was daughter of the king of Tyre; wife of Ahab, king of Israel; mother of Joram, king of Israel; mother-in-law of Joram, king of Judah; and grandmother of Ahaziah, king of Judah.

Clarke: 2Ki 9:35

The skull - the feet, and the palms of her hands - The dogs did not eat those parts, say Jarchi and Kimchi, because in her festal dances she danced like a dog, on her hands and feet, wantonly moving her head. What other meaning these rabbins had, I do not inquire. She was, no doubt, guilty of the foulest actions, and was almost too bad to be belied

How literally was the prediction delivered in the preceding book, (1Ki 21:23, The dogs shall eat Jezebel, by the wall of Jezreel), fulfilled! And how dearly did she and her husband Ahab pay for the murder of innocent Naboth!

Clarke: 2Ki 9:37

And the carcass of Jezebel shall be as dung - As it was not buried under the earth, but was eaten by the dogs, this saying was also literally fulfilled

Clarke: 2Ki 9:37

They shall not say, This is Jezebel - As she could not be buried, she could have no funeral monument. Though so great a woman by her birth, connections, and alliances, she had not the honor of a tomb! There was not even a solitary stone to say, Here lies Jezebel! not even a mound of earth to designate the place of her sepulture! Judgment is God’ s strange work; but when he contends, how terrible are his judgments! and when he ariseth to execute judgment, who shall stay his hand? How deep are his counsels, and how terrible are his workings!

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 9:4

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

TSK: 2Ki 9:12

Thus and thus : 2Ki 9:6-10

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

TSK: 2Ki 9:14

conspired : 2Ki 9:31, 2Ki 8:12-15, 2Ki 10:9, 2Ki 15:30; 1Ki 15:27, 1Ki 16:7, 1Ki 16:9, 1Ki 16:16

kept Ramothgilead : 2Ki 8:28; 1Ki 22:3

TSK: 2Ki 9:15

Joram : Heb. Jehoram

returned : 2Ki 8:29; 2Ch 22:6

had given : Heb. smote

none go forth : Heb. no escaper go forth, 1Sa 27:9-11

TSK: 2Ki 9:16

And Ahaziah : 2Ki 8:28, 2Ki 8:29; 2Ch 22:6, 2Ch 22:7

TSK: 2Ki 9:17

a watchman : 2Sa 13:34, 2Sa 18:24; Isa 21:6-9, Isa 21:11, Isa 21:12, Isa 56:10, Isa 62:6; Eze 33:2-9; Act 20:26-31

Take an horseman : 2Ki 7:14

Is it peace : 2Ki 9:19; 1Sa 16:4, 1Sa 17:22; 1Ki 2:15; Luk 10:5, Luk 10:6

TSK: 2Ki 9:18

What hast thou to do : 2Ki 9:19, 2Ki 9:22; Isa 48:22, Isa 59:8; Jer 16:5; Rom 3:17

TSK: 2Ki 9:20

driving : or, marching, Hab 1:6, Hab 3:12

for he driveth : 2Ki 10:16; Ecc 9:10; Isa 54:16; Dan 11:44

furiously : Heb. in madness

TSK: 2Ki 9:21

Make ready : Heb. bind, 1Ki 20:14 *marg. Mic 1:13

Joram : 2Ch 22:7

met : Heb. found, Num 20:14 *marg.

the portion of Naboth : 2Ki 9:25; 1Ki 21:1-7, 1Ki 21:15, 1Ki 21:18, 1Ki 21:19

TSK: 2Ki 9:22

Is it peace : 2Ki 9:17

What peace : 2Ki 9:18; Isa 57:19-21

the whoredoms : 1Ki 16:30-33, 1Ki 18:4, 1Ki 19:1, 1Ki 19:2, 1Ki 21:8-10, 1Ki 21:25; Nah 3:4; Rev 2:20-23, Rev 17:4, Rev 17:5; Rev 18:3, Rev 18:23

TSK: 2Ki 9:23

There is treachery : 2Ki 11:14; 2Ch 23:13

TSK: 2Ki 9:24

drew a bow with his full strength : Heb. filled his hand with a bow

smote : 1Ki 22:34; Job 20:23-25; Psa 50:22; Pro 21:30; Ecc 8:12, Ecc 8:13; 1Th 5:3

sunk : Heb. bowed

TSK: 2Ki 9:25

the Lord : 1Ki 21:19, 1Ki 21:24-29; Isa 13:1; Jer 23:33-38; Nah 1:1; Mal 1:1; Mat 11:30

TSK: 2Ki 9:26

blood of Naboth : Heb. bloods of Naboth

of his sons : Deu 24:16; 2Ch 24:25, 2Ch 25:4

I will requite : Exo 20:5; Deu 5:9; Eze 18:19

plat : or, portion

TSK: 2Ki 9:27

Ahaziah : 2Ki 8:29; Num 16:26; 2Ch 22:7-9; Pro 13:20; 2Co 6:17

garden house : 1Ki 21:2

Ibleam : Jos 17:11; Jdg 1:27

Megiddo : ""In the kingdom of Samaria.""2Ki 23:29, 2Ki 23:30; Jdg 1:27, Jdg 5:19; 1Ki 4:12; 2Ch 22:9

TSK: 2Ki 9:28

2Ki 12:21, 2Ki 14:19, 2Ki 14:20, 2Ki 23:20; 2Ch 25:28, 2Ch 35:24

TSK: 2Ki 9:29

in the eleventh : 2Ki 8:16, 2Ki 8:24; 2Ch 21:18, 2Ch 21:19, 2Ch 22:1, 2Ch 22:2

began Ahaziah : ""Then he began to reign as viceroy to his father in his sickness.""2Ch 21:18, 2Ch 21:19 ""But in Joram’ s twelfth year, he began to reign alone. 2Ki 8:25.""

TSK: 2Ki 9:30

Jezebel : 1Ki 19:1, 1Ki 19:2

painted her face : Heb. put her eyes in painting, Jer 4:30; Eze 23:40

tired : Isa 3:18-24; Eze 24:17; 1Ti 2:9, 1Ti 2:10; 1Pe 3:3

TSK: 2Ki 9:31

Zimri : 1Ki 16:9-20

peace : 2Ki 9:18-22

TSK: 2Ki 9:32

Who is on my side : Exo 32:26; 1Ch 12:18; 2Ch 11:12; Psa 118:6, Psa 124:1, Psa 124:2

eunuchs : or, chamberlains, Est 1:10, Est 2:15, Est 2:21; Act 12:20

TSK: 2Ki 9:33

Throw her down : 1Ki 21:11

and on the horses : This terrible mode of punishment appears to have been but rarely used, though we occasionally meet with it during this and subsequent periods. The same punishment, it is well known, obtained among the Romans, who used to throw certain malefactors from the Tarpeian rock. This practice obtains among the Moors at Constantia, a town of Barbary; and is also of frequent occurrence in Persia.

and he trode : 2Ki 9:26, 2Ki 7:20; Isa 25:10; Lam 1:15; Mic 7:10; Mal 4:3; Mat 5:13; Heb 10:29

TSK: 2Ki 9:34

he did eat : 1Ki 18:41; Est 3:15; Amo 6:4

this cursed woman : 1Ki 21:25; Pro 10:7; Isa 65:15; Mat 25:41

she is a king’ s : 1Ki 16:31

TSK: 2Ki 9:35

but they found : Job 31:3; Ecc 6:3; Isa 14:18-20; Jer 22:19, Jer 36:30; Act 12:23

TSK: 2Ki 9:36

This is : 1Ki 21:23

by his : Heb. by the hand of his, 2Ki 14:25; Lev 8:36; 2Sa 12:25

TSK: 2Ki 9:37

the carcase : Psa 83:10; Ecc 6:3; Isa 14:18-20; Jer 8:2, Jer 16:4, Jer 22:19, Jer 36:20; Eze 32:23-30

Commentary -- Word/Phrase Notes (per Verse)

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."

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.

Barnes: 2Ki 9:14

Had kept - Rather, "was keeping watch."The city had been taken: but the war continuing, and there being a danger of the Syrians recovering it, Joram and all Israel (i. e., the whole military force) were guarding the recent conquest, while Hazael threatened it.

Barnes: 2Ki 9:18

What hast thou to do with peace? - i. e., "What does it matter to thee whether my errand is one of peace or not?"

Barnes: 2Ki 9:20

The driving ... furiously - The word translated "driving"means "leading"or "conducting"a band. The watchman observed that the "company"(or, multitude) was led forward madly, and associated this strange procedure with the known character of Jehu. It is curious that some versions, as well as Josephus, give an opposite sense: "he driveth quietly."

Jehu was properly "the grandson"of Nimshi, who was probably a more famous person than Jehoshaphat 2Ki 9:2.

Barnes: 2Ki 9:21

Make ready - literally, (as in margin) "Blind,"i. e., "Harness the horses to the chariot."The king had no suspicion of Jehu’ s treason. Probably he imagined that he was bringing him important news from the seat of war. Ahaziah’ s accompanying him is significant of the close friendship which united the uncle and the nephew. They went out not "against"Jehu, but rather "to meet him."

In the portion of Naboth - This is no longer called a "vineyard"1 Kings 21:1-18; probably because it had been thrown into the palace garden, and applied to the purpose for which Ahab originally wanted it. The approach to the city on this side must have lain either through it, or close by it.

Barnes: 2Ki 9:22

Joram had asked the usual question, "Is it peace?"- meaning simply, "Is all well?"In Jehu’ s reply, by "whoredoms"we are probably to understand "idolatries,"acts of spiritual unfaithfulness; by "witchcrafts,"dealings with the Baal prophets and oracles. Compare 2Ki 1:2 note.

Barnes: 2Ki 9:23

Turned his hands - The meaning is that Joram ordered his charioteer to turn round and drive back to the town.

Barnes: 2Ki 9:24

Jehu drew a bow ... - literally, as in the margin, i. e., "Jehu took a bow in his hand."The arrow struck Jehoram’ s back, between his two shoulders, as he fled.

Barnes: 2Ki 9:25

Rode together after Ahab - The Assyrian sculptures make it probable that Josephus was right in interpreting this "rode side by side behind Ahab in his chariot."The Assyrian monarchs, when they go out to war, are frequently attended hy two guards, who stand behind them in the same chariot.

Burden - Compare the use of the same word in Isaiah (Isa 13:1; Isa 15:1, etc.), and in Lamentations Lam 2:14, for a denunciation of woe.

Barnes: 2Ki 9:26

The passage from "Surely I have seen"to "Saith the Lord,"is exegetical of 2Ki 9:25, containing the "burden"there spoken of.

And the blood of his sons - The murder of Naboth’ s sons is here for the first time mentioned; but as the removal of the sons was necessary, if the vineyard was to pass to Ahab, we can well understand that Jezebel would take care to clear them out of the way.

Barnes: 2Ki 9:27

By the way of the garden-house - Or "by the way of Beth-Gan,"which has been conjectured to be another name for En-Gannim, "the spring of the gardens."Both are considered identical with Ginaea, the modern Jenin, which lies due south of Jezreeh The road from Jezreel (Zerin) to Jenin passes at first along the plain of Esdraelon, but after a while begins to rise over the Samaritan hills. Here probably was "the ascent of Gur, by Ibleam,"which may have occupied the site of the modern Jelama. Whether the soldiers attacked him there or not is uncertain. The words, "And they did so,"are not in the original.

Megiddo - On its situation, see Jos 12:21 note; and on the possible reconcilement of this passage with 2Ch 22:9, see the note there.

Barnes: 2Ki 9:29

In the eleventh year - The twelfth according to 2Ki 8:25. The discrepancy may be best explained from two ways of reckoning the accession of Ahaziah, who is likely to have been regent for his father during at least one year. See 2Ch 21:19.

Barnes: 2Ki 9:30

Painted her face - literally, "put her eyes in antimony "- i. e., dyed the upper and under eyelids, a common practice in the East, even at the present day. The effect is at once to increase the apparent size of the eye, and to give it unnatural brilliancy. Representations of eyes thus embellished occur on the Assyrian sculptures, and the practice existed among the Jews (marginal reference; and Jer 4:30).

Tired her head - Dressed (attired) her head, and no doubt put on her royal robes, that she might die as became a queen, in true royal array.

A window - Rather, "the window."The gate-tower had probably, as many of those in the Assyrian sculptures, one window only.

Barnes: 2Ki 9:34

Leaving the mangled body on the bare earth, Jehu went to the banquet. It was, no doubt, important that he should at once show himself to the court as king. In calling Jezebel "this cursed one,"Jehu means to remind his hearers that the curse of God had been pronounced upon her by Elijah 2Ki 9:36, and so to justify his own conduct.

A king’ s daughter - Merely as the widow of Ahab and mother of Jehoram, Jehu would not have considered Jezebel entitled to buriah. But she was the daughter of Ethbaal, king of the Sidonians (marginal reference), and so a princess born. This would entitle her to greater respect. Wilfully to have denied her burial would have been regarded as an unpardonable insult by the reigning Sidonian monarch.

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.

Poole: 2Ki 9:12

It is false: there is something extraordinary and of great importance in his message, as we plainly perceive by his calling thee into an inner chamber, by his great expedition, and by his gesture and carriage.

Tell us now: his concealment of the thing made them more greedy to know it.

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.

Poole: 2Ki 9:14

Joram had kept Ramoth-gilead which interpreters conclude to have been taken by Joram before this time, though the taking of it be not mentioned. This they gather, first, from the mention of the inner chamber, 2Ki 9:2 , and of the top of the stairs here; secondly, from 2Ki 9:15 , Let none go forth out of the city . But these arguments seem not to be cogent. Not the former, because there might be some suburbs or outbuildings belonging to the city, or not far from it, which the Israelite might have in their possession. Nor the latter, as we shall there see. And if it was taken, why should all Israel be there to keep it, for which a strong garrison was sufficient? The words therefore may be otherwise rendered, exactly according to the Hebrew,

Joram had kept or did keep , (to wit, by his army left there,) or put guards , or laid siege at , or to , (for so the particle beth is oft used,)

Ramoth-gilead And therefore he had all Israel, i.e. all the military force of Israel, with him, that he might both maintain the siege, and withal oppose Hazael, who sought to relieve it.

Poole: 2Ki 9:15

When he fought with Hazael when he came with an army, either to retake the city taken by Joram, or to raise the siege. Out of the city ; or, from the city ; either from within the city, or from before it, from the siege or army.

To go to tell it in Jezreel that we may surprise him, and so more easily subdue him.

Poole: 2Ki 9:16

Went to Jezreel accompanied with the horsemen of his army.

Poole: 2Ki 9:17

Inquire who it is comes, and if he come upon peaceable terms. For he feared, lest either the Syrians had prevailed there, or some sedition or rebellion was raised against him; which the example of Libnah, and his own guilty conscience, made him fear.

Poole: 2Ki 9:18

What hast thou to do with peace? what right hast thou, or thy master that sent thee, to peace?

Poole: 2Ki 9:20

As his temper is hasty and fierce, so is his march.

Poole: 2Ki 9:21

Against Jehu or, to meet Jehu , to know his intentions, and by his presence to repress any seditious inclinations which might be in Jehu or his followers.

In the portion of Naboth the Jezreelite in that field which formerly belonged to Naboth, part whereof was enclosed by Ahab, and made a garden.

Poole: 2Ki 9:22

Is it peace? dost thou come to me with a peaceable mind, or in a way of hostility? For now, when it was too late, he began to suspect some treachery; which God hid from him before, to prepare him for destruction.

What peace? what cause hast thou to expect peace, when thou hast so long abetted, and dost still abet, and allow thy mother in her abominable practices?

The whoredoms of thy mother Jezebel, and her witchcrafts which are to be understood, either, literally; spiritual whoredom, which is idolatry, being oft punished with corporal; see 2Ki 9:30 ; and

witchcraft there was oft practised by idolaters. Or rather, mystically and spiritually of her idolatry, which is oft called whoredom , because it is a departing from God to whom we are all tied by many obligations; and witchcraft , either because it doth so powerfully bewitch and deceive men’ s minds, or because it is a manifest entering into covenant with the devil. For idolatry being her chief sin, and the cause of all the rest, it seems improbable that Jehu would omit that in the indictment which he drew against her. He mentions not Joram’ s, but his mother’ s sins; partly, because they were more notorious and infamous; partly, because they were the principal cause why God inflicted, and he was come to execute, these judgments; partly, because by his connivance he had made them his own; and partly, because he could find no gross and odious matter wherewith to charge him, except about the worship of the calves; which he forbore to mention, both lest it should lose his interest amongst his officers and soldiers, who were devoted to that worship; and because he himself intended to keep it up.

Poole: 2Ki 9:23

Joram turned his hands either that therewith he might turn the reins of the chariot, or that by this motion he might direct his charioteer to turn it from Jehu.

Poole: 2Ki 9:24

Between his arms between his shoulders, when he was turned or turning back, the chariot being probably open behind, as many times they were.

Poole: 2Ki 9:25

When I and thou rode together after Ahab his father which might be when Ahab went in his chariot, attended with his nobles or chief officers, (of which these were two,) to take a formal and solemn possession of Naboth’ s land; for then the prophet Elijah met him, and denounced this judgment against him, 1Ki 21:17 , &c.

This burden i.e. this grievous prophecy; for such are oft and truly called burdens, as Isa 13:1 15:1 Jer 23:33,34 Na 1:1 .

Poole: 2Ki 9:26

The blood of his sons who, as it seems, were killed with their father by Jezebel’ s advice, to make the possession of the vineyard more sure to Ahab, though it be not mentioned in its proper place, 1Ki 21:13 ; for it is not unusual to bring in such fragments of history in succeeding writings which were neglected in the history of those matters. Thus we read of the earthquake in the days of Uzziah , Amo 1:1 , which was not recorded in his history, in the Books of the Kings or Chronicles. Although he might well be charged with taking away the lives of his sons, because he took away the necessary supports of their lives. I will requite thee in this plat ; of which See Poole "1Ki 21:19" .

Cast him into the plat of ground ; where he shall lie unburied, and be a prey to the dogs or fowls, according to the prediction, 1Ki 21:24 .

Poole: 2Ki 9:27

By the way of the garden-house by some secret way, hoping to escape whilst they were busy about Joram.

Smite him also as you have done Joram; for he also is of the house of Ahab, 2Ki 8:18 .

They did so they smote or wounded him, but not mortally; either supposing that the wound was mortal; or being more remiss in executing Jehu’ s sentence against him, because they were not so much concerned in his as in Joram’ s design; or because they had some kindness for him, either for his own or for Jehoshaphat’ s sake.

He fled to Megiddo, and died there

Quest. How doth this agree with 2Ch 22:9 , He sought Ahaziah: and they caught him , for he was hid in Samaria, and brought him to Jehu: and when they had slain him , &c.

Answ Either, first, Samaria is there to be understood, not of the city, but of the kingdom or territory so called, 1Ki 13:32 , and elsewhere, in which Megiddo was; and so that may be noted to show that he could not flee into his own kingdom, where he might have been safe; but was forced to take up in another part of the kingdom of Israel, in the territory of Samaria, and there to hide himself. Or, secondly, If Samaria be the city, then the history is briefly and imperfectly described here, and the defects supplied there; (the Book of Chronicles being in great part written for that end, to supply things omitted in the Book of Kings;) and out of both the history may be thus completed: He fled first to Megiddo, and thence to Samaria, where he was caught, and thence brought to Jehu, and by his sentence was put to death at Megiddo, either because Jehu was there at that time upon some occasion, or for some other reason, which at this distance of time we cannot understand.

Poole: 2Ki 9:28

Which they did by Jehu’ s permission for Jehoshaphat’ s sake, 2Ch 22:9 .

Poole: 2Ki 9:29

Of this See Poole "2Ki 8:25" .

Poole: 2Ki 9:30

Either hoping that by her majestic dress and carriage she might strike Jehu or his followers with such an awe, that they should not offer any injury to her person; or rather, because perceiving her case to be desperate, and that she could not live, was resolved to die with honour and gallantry.

Poole: 2Ki 9:31

At the gate of the king’ s palace.

Had Zimri peace who slew his master? remember that thy brother traitor Zimri had but a very short enjoyment of the benefit of his treason, and was speedily and severely punished for it by my grandfather, Omri, 1Ki 16:9,16 , and do thou expect the same from some of my posterity.

Poole: 2Ki 9:32

For such used to attend upon queens in their chambers.

Poole: 2Ki 9:33

They threw her down being mercenary creatures, they quickly comply with Jehu’ s command, sacrificing her life to save their own.

Poole: 2Ki 9:34

This he suddenly commanded: either because he had forgot the charge given him above, 2Ki 9:10 , or because having done his own business, he was careless about God’ s work, and the fulfilling of his threatening.

For she is a king’ s daughter: see 1Ki 16:31 . He doth not say, because she was a king’ s wife, lest he should seem to show any respect to that wicked and cursed house of Ahab, which God had devoted to ignominy and utter destruction.

Poole: 2Ki 9:36

This is the word of the Lord: this strange providence brings that to his mind which he had forgotten, or did not regard.

Poole: 2Ki 9:37

These words are not extant in the place where this prophecy is first mentioned, 1Ki 21:23 , but are here added, either by Jehu, by way of explication and amplification; or rather, because Elijah spoke them, though they be not there recorded, as being for the substance of them contained in the former words; it being usual to insert some passages in following writings which had been omitted in the former.

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.)

Haydock: 2Ki 9:12

False. We know not who he was, or what he said; though, from his conduct, we judge that he was one of the prophets. Hence they so readily acquiesced in saluting Jehu king. (Haydock)

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)

Haydock: 2Ki 9:14

Conspired, with the captains. (Menochius) -- Besieged, as it is observed above, chap. xxviii. 29. Hebrew, "had kept (Haydock) or observed;" watching the motions of Hazael, lest he should return, or succour the citadel.

Haydock: 2Ki 9:17

Watchman. Such were very common, (2 Kings xviii. 24., and 1 Machabees xii. 26.) and as the army was at Ramoth, the attention of the people would be drawn that way. (Calmet) ---

Troop. Septuagint, "the dust of the," &c. (Menochius)

Haydock: 2Ki 9:18

Peace? As this expression sufficiently vindicated the designs of Jehu, he would not suffer the messenger to return before him. (Haydock)

Haydock: 2Ki 9:20

Furiously. The Chaldean and Arabic say, "he marcheth slowly." But the whole conduct of Jehu was marked with eagerness and severity, like that of Cato of Utica, (Grotius) and the utmost expedition was requisite.

Haydock: 2Ki 9:22

Jehu? The king supposed that he had meet with some defeat, (Calmet) of that he wished to announce the good tidings in person. (Menochius) (Salien, the year before Christ 902.) ---

Vigour? How can Israel prosper? (Haydock)

Haydock: 2Ki 9:23

Hand. Or ordered his charioteer to flee with all speed. (Menochius)

Haydock: 2Ki 9:25

Sitting. Hebrew, "rode together after," as if they were two abreast. (Calmet) ---

Burden, or dreadful misfortune. (Menochius)

Haydock: 2Ki 9:26

Children. We do not read these words before, or that the children of Naboth were slain; but it is very usual to supply in one place what has been omitted in another, and Achab was not required to make restitution, (Calmet) as there were no heirs probably left. (Menochius) (Worthington)

Haydock: 2Ki 9:27

House. Septuagint retain "Baithgan," the original term, as if it were the name of that road. (Menochius) ---

Ochozias wanted to reach the palace by the garden, which was the source of the miseries of Achab's family. ---

There. Being brought back from Samaria, 2 Paralipomenon xxii. 9., (Calmet) or lurking in that kingdom, (Menochius) and slain by Jehu as being the grandson of Jezabel. Great troubles took place in Juda, in consequence of his death. (Calmet)

Haydock: 2Ki 9:29

Eleventh, or rather the twelfth, (chap. viii. 25.; Houbigant) unless he had been associated with his father on the throne a year before his death. (Calmet) (Du Hamel)

Haydock: 2Ki 9:30

Stone, or antimony, to make the eyes look black and large. If (Calmet) Jezabel thought that she would thus command respect or love, (Abulensis) she was extremely imprudent and rash, in her present condition. Pride might suggest that she ought not to appear unadorned. (Calmet) (Tirinus) ---

The women of the Eastern countries delight much in painting, (Pliny, [Natural History?] xi. 37., and xxxiii. 6.) and some men have not been ashamed to follow their example. (St. Cyprian) ---

Sardanapalus had his eyes and his eye-lids painted. ( Atheneus xii.) The Arabs, &c., think that this black colour protects the eyes against the sun-beams. (Valle ii. Ep. 17.) To express the affection of Jezabel, Hebrew has, "she placed her eyes in antimony," ( fuc, or puc, whence the Latin fucus is visibly derived) as if she plunged them in it. (Calmet)

Haydock: 2Ki 9:31

Master. Being convinced that she could not gain the affections of Jehu, (Haydock) and thinking that he would not lay hands on a woman, (Menochius) she insolently, or in despair, (Haydock) upbraids him as a new Zambri, who might expect a similar fate, 3 Kings xvi. (Calmet) ---

The name of Zambri was used proverbially to denote an ungrateful rebel; as with us Judas is used for a traitor. (Tirinus)

Haydock: 2Ki 9:32

This. "Who dares address me with such provoking language?" Hebrew, "Who with me, who?" will punish the wretch? The eunuchs, who had hitherto waited upon Jezabel, immediately shewed their readiness to take part with her enemy: so little dependence can be placed on servants in the hour of adversity, when they have long been witnesses of their masters' crimes. ---

Hoofs. Hebrew, "and the horses, and he trod her under foot." (Haydock) ---

Jehu shewed the example. (Menochius)

Haydock: 2Ki 9:34

Bury. He had forgotten the prediction of Elias, ver. 36. (Salien) ---

Daughter of Ethbaal, wife of Achab, mother of Joram king of Israel, and mother-in-law of Joram king of Juda, and grandmother of his son Ochozias. (Calmet) ---

Her great connexions seemed to entitle her to the rights of sepulture. (Haydock)

Haydock: 2Ki 9:35

Hands. All the rest had been presently devoured, or carried off by dogs. (Haydock) ---

Her precious jewels had been plundered by the soldiers. (Menochius)

Haydock: 2Ki 9:36

Field, or space between the walls, 3 Kings xxi. 23. (Calmet)

Haydock: 2Ki 9:37

Jezabel? So fallen (Menochius) and degraded, though once possessed of so much power and beauty! sic transit gloria mundi. Hebrew and Septuagint, "that they shall not say, This is Jezabel!" (Haydock) ---

No monument shall recall her to the remembrance of men. (Calmet) ---

Her body cannot be recognized. This will be the fate of the greatest mortal beauties, a few days after their departure. St. Francis Borgia durst not take an oath that the corpse which he had to attend, was that of the late beautiful empress Isabella: so much was it already disfigured. This sight was the beginning of his conversion, and of that eminent sanctity to which he attained, by despising all that the world can give or take away. (Haydock) ---

The Spanish interpreters call Achab's widow, Isabella: and she seems to have been the sister, or relation, of Dido, who founded Carthage about this time; (Tirinus) Salien says in the 16th year of Jehu, the year before Christ 887. (Haydock)

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.

Gill: 2Ki 9:12

And they said, it is false, tell us now,.... They did not believe he spoke truth, but concealed from them the real matter; which they concluded to be of some importance, by the hastiness of the messenger, the privacy between them, the countenance of Jehu, which discovered thoughtfulness and concern, and the trifling answer he sought to put them off with; all which increased their curiosity, and made them urgent and importunate to know the truth of the matter: and he said:

thus and thus spake he to me; such and such words as above: and particularly

saying, thus saith the Lord, I have anointed thee king over Israel; and no doubt told them that he poured oil on his head, and anointed him, and he might show them the oil.

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.

Gill: 2Ki 9:14

So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram,.... He and the captains with him entered into a confederacy to depose Joram, and set him up as king:

now Joram had kept Ramothgilead, he and all Israel, because of Hazael king of Syria; having taken it, he left his army in it, under the command of his captains, of which Jehu was the chief, to keep it from the king of Syria; which gave Jehu a fairer opportunity, having the army at his command, and at a distance from Joram, of forming a conspiracy against him.

Gill: 2Ki 9:15

But King Joram was returned to be healed in Jezreel,.... As is recorded, 2Ki 8:29 and here repeated for the reason above given:

and Jehu said, if it be your minds; to engage one and all, and heartily, in this conspiracy, and to make me king:

then let none go forth nor escape out of the city, to go to tell it in Jezreel; that so Joram might be surprised unawares, and have no opportunity either of fleeing or of preparing for his defence.

Gill: 2Ki 9:16

So Jehu rode in a chariot,.... In great pomp and majesty as a king:

and went to Jezreel: set forward on a march thither with his captains, and part of his army at least, from Ramothgilead; which, according to Bunting ⁿ, was twenty four miles:

for Jordan lay there; to be cured of his wounds, as before observed:

and Ahaziah king of Judah was come down to see Joram; see 2Ki 8:29.

Gill: 2Ki 9:17

And there stood a watchman on the tower of Jezreel,.... Who could see afar off when an enemy was coming, and his business was to give notice of it; and especially he was now on his watch tower, because the king was there, and this was necessary for his safety:

and he spied the company of Jehu as he came, and said, I see a company; a troop of soldiers, though he did not know who they were, and to whom they belonged, whether they were Syrians or Israelites; which was reported to the king:

and Joram said, take an horseman, and send to meet them, and let him say, is it peace? he might fear some ill had befallen his army at Ramothgilead, and the Syrians had got the advantage of them; or they had made an irruption into his country, and were coming to attack him at Jezreel; or there was an insurrection among his own people.

Gill: 2Ki 9:18

So there went one on horseback to meet him, and said, thus saith the king, is it peace?.... Are things well in the army, or any disturbance in the kingdom? are you come as friends or enemies?

and Jehu said, what hast thou to do with peace? or to ask such a question:

turn thee behind me; which he was obliged to do, Jehu having such a company of soldiers with him; and this he did, that he might carry no tidings to Joram, that he might not know as yet who he and his company were:

and the watchman told, saying, the messenger came to them, but he cometh not again; of this he sent word to the king what he had observed.

Gill: 2Ki 9:19

Then he sent out a second on horseback, which came to them, and said,.... The same as the first messenger did, and had the same answer, and was bid to do the same as in the preceding verse.

Gill: 2Ki 9:20

And the watchman told, saying, he came even unto them, and cometh not again,.... Was detained, as the other was:

and the driving is like the driving of Jehu the son of Nimshi; for, coming nearer, the watchman could discern the manner of his driving:

for he driveth furiously; in great haste, making much speed, being a man of a very warm and active spirit; and now being eager to come up with Joram, and seize him unprepared, and ascend the throne; the Targum is the reverse,

"for he driveth quietly or slowly,''being desirous of drawing Joram out of the city, and get him into his hands, and slay him, that he might not have the trouble of besieging the place, which was able to hold out some time against him; and besides, he remembered the prophecy of Elisha, that Naboth's blood would be requited in the field of Jezreel, 2Ki 9:26, and therefore was desirous of drawing him out of the city, in order to slay him there.

Gill: 2Ki 9:21

And Joram said, make ready,.... The chariot, put to the horses; bind them, as the word signifies, to the chariot:

and his chariot was made ready; by his servants immediately:

and Joram king of Israel and Ahaziah king of Judah went out, each in his chariot; not both in the same chariot, but each in his own, for the sake of greater magnificence:

and they went out against Jehu; not in an hostile manner, for they had no notion of him as an enemy; though it is much they had no suspicion of him by his detaining the messengers; but Joram perhaps thought he was desirous of delivering his message himself; and in honour to him, and also being eager to know what it was, went out to meet him:

and met him in the portion of Naboth the Jezreelite; which had been his, and where, or near it, he was stoned, and his blood shed; a very inauspicious place to meet him in.

Gill: 2Ki 9:22

And it came to pass, when Joram saw, Jehu, that he said, is it peace, Jehu?.... Have things gone well at Ramothgilead? art thou come in triumph from thence? or obliged to fly from the Syrians? or art thou come in a peaceable, or in an hostile manner to me?

and he answered, what peace; canst thou expect at home or abroad, from me or others:

so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many? which may be understood both literally of corporeal whoredom, and diabolical arts she was addicted to, and figuratively of idolatry, often called whoredom in Scripture, and of the wicked arts and methods she made use of to inveigle and entice persons into it; and both these very often went together; see Nah 3:4 and of which Joram was guilty, at least in part; he connived at all in her, and did not attempt to restrain her, and therefore had no claim to peace, protection, and safety.

Gill: 2Ki 9:23

And Joram turned his hand, and fled,.... Taking hold of the horses' reins with it to turn them, or by the motion of it directing the charioteer to turn them back towards Jezreel, whither he fled:

and said to Ahaziah, there is treachery, O Ahaziah; a conspiracy formed, and rebellion raised by the captains, at the head of which he supposed Jehu was.

Gill: 2Ki 9:24

And Jehu drew a bow with his full strength,.... To give the arrow all the force he could:

and smote Jehoram between his arms; that is, between his shoulders, his back being turned to him, and the chariot an open one:

and the arrow went out at his heart: quite through him:

and he sunk down in his chariot; and died immediately.

Gill: 2Ki 9:25

Then said Jehu to Bidkar his captain,.... Not Joram's, but Jehu's captain, though he had been the former's, and his father Ahab's also:

take up, and cast him in the portion of the field of Naboth the Jezreelite; near to which they were:

for remember how that, when I and thou rode together after Ahab his father; either in the same chariot, or on horseback side by side, his guards or retinue following him two and two:

the Lord laid this burden upon him; this heavy denunciation of vengeance by Elijah the prophet; and they being together, and pretty near, heard it, as he might remember, which follows.

Gill: 2Ki 9:26

Surely I have seen yesterday the blood of Naboth,.... These are the words of the Lord to Elijah the day after Naboth was put to death:

and the blood of his sons, said the Lord; who were put to death with him, that there might be no heirs to the estate:

and I will requite thee in this place: take vengeance here, as he now did on his son:

now therefore take and cast him into the plat of ground, according to the word of the Lord; whereby it would be fulfilled, see 1Ki 21:19, more is here recited than there, which Jehu well remembered.

Gill: 2Ki 9:27

But when Ahaziah the king of Judah saw this,.... That Joram was slain:

he fled by the way of the garden house, which perhaps stood upon the spot where Naboth's vineyard was, turned into a garden by Ahab:

and Jehu followed after him; as far as Samaria, where he was hid, 2Ch 22:9,

and said, smite him also in the chariot; this order he gave to his soldiers, to do to him as he had done to Joram: and they did so:

at the going up to Gur, which is by Ibleam; a city in the tribe of Manasseh, Jos 17:11,

and he fled to Megiddo; after he was wounded; another city in the same tribe, Jos 17:11,

and died there; at Megiddo; though some think that from thence he was had by his servants to Samaria, and there hid, and, being found, was brought from thence to Jezreel, where he was slain, and died. Jehu was ordered to destroy the whole house of Ahab, and Ahaziah was of that house by his mother's side, and walked in the way of it, and was in conjunction with it, and perished therewith; this, though here recorded, was after the death of Jezebel, and of the seventy sons of Ahab, and of the brethren of Ahaziah.

Gill: 2Ki 9:28

And his servants carried him in a chariot to Jerusalem,.... With the leave of Jehu, because he was the grandson of Jehoshaphat, a sincere worshipper of God, 2Ch 22:9,

and buried him in his sepulchre with his fathers in the city of David; see 1Ki 22:50.

Gill: 2Ki 9:29

And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah. In 2Ki 8:25, it is said to be in the twelfth year of his reign; it was at the close of the eleventh, and the beginning of the twelfth; or he began to reign with his father in the eleventh as here, and in the twelfth as there, when his father was dead.

Gill: 2Ki 9:30

And when Jehu was come to Jezreel, Jezebel heard of it,.... And of what he had done to Joram:

and she painted her face; or put "stibium" on her eyes; a sort of paint, to make them look beautiful perhaps the same with powder of lead ore, the Moors now use to tinge their eyebrows with, and make them look black, which they reckon graceful; see Gill on Eze 23:40, this custom now obtains among the white Indians, who, to heighten the lustre of their complexion, and render their eyes more languishing, put a little black about them ⁿ:

and tired her head; dressed her head in the most elegant manner; not with a view to tempt Jehu, which she could not expect, being an aged woman; but for grandeur and majesty, and in the pride and haughtiness of her spirit, which she retained to the last, and resolved to keep up and show in her extremity and calamity:

and looked out at a window; in a bravado, as fearless of Jehu, and to dash him out of countenance if she could; or she might hope, by such a graceful and majestic appearance she made, that he would be moved to spare her life; though this does not so well agree with what follows as the former.

Gill: 2Ki 9:31

And as Jehu entered in at the gate,.... Either of the city of Jezreel, or of the king's palace:

she said, had Zimri peace, who slew his master? Elah the son of Baasha king of Israel; no, he had not; he reigned but seven days, and, being besieged, burnt the king's house over him, and died, 1Ki 16:10, suggesting that the like would be his fate, who had slain his master Joram; or the words may be rendered, "O Zimri, the slayer of his master"; calling Jehu so, because of his likeness to Zimri.

Gill: 2Ki 9:32

And he lifted up his face to the window,.... On hearing the above words:

and said, who is on my side, who? and will assist in taking vengeance on this haughty, imperious, and abusive woman:

and there looked out to him two or three eunuchs; who used to wait on her, as such did on women of quality, and attend them in their bedchambers; these, by their looks, signified they were ready to do any thing Jehu should direct them, Jezebel having been, perhaps, a very cruel mistress to them, and so was hated by them; and they might hope, by pleasing Jehu, to be continued at court in their office.

Gill: 2Ki 9:33

And he said, throw her down,.... Out of the window upon the ground:

so they threw her down; took her up, and cast her headlong, as they were bid:

and some of her blood was sprinkled on the wall; of the palace where she was:

and on the horses; which drew the chariot of Jehu:

and he trod her underfoot; with his horses; according to Kimchi, her sentence, and so her death, was stoning, as a retaliation of Naboth; for stoning was done two ways, both by casting down persons on stones, and by casting stones upon them; see Gill on Act 7:58.

Gill: 2Ki 9:34

And when he was come in,.... To the palace:

he did eat and drink; to refresh himself after so long a march, and doing such execution:

and said, go see now this cursed woman; who had been the means of bringing a curse on Israel through her idolatry, and upon Ahab and his family, and upon herself, body and soul, being cursed of God and of men:

and bury her; forgetting the prophecy concerning her, though afterwards he remembered it:

for she is a king's daughter: the daughter of Ethbaal king of the Zidonians, 1Ki 16:31 and therefore, in honour to royal dignity, though a cursed woman, he ordered the interment of her; or "though" she is the daughter of one of the kings of the nations of the world, as Kimchi, yet honour must be given to whom it is due.

Gill: 2Ki 9:35

And they went to bury her,.... The servants of Jehu, according to his orders and instructions:

but they found no more of her than the scull, and the feet, and the palms of her hands; the flesh, and even all the rest of her bones, being devoured by dogs, so that there was scarce anything of her to be buried, as in 2Ki 9:10, something similar to this happened to Ascletarion, a mathematician, as related by Suetonius ^o.

Gill: 2Ki 9:36

Wherefore they came again, and told him,.... How things were, and what only could be found of Jezebel:

and he said, this is the word of the Lord; or the fulfilment of it:

which he spake by his servant Elijah the Tishbite, saying; as in 1Ki 21:23.

Gill: 2Ki 9:37

And the carcass of Jezebel shall be as dung upon the face of the field in the portion of Jezreel,.... For upon this spot her carcass fell when thrown out of the window of the king's palace, and here it was left; for the vineyard of Naboth the Jezreelite, which was in the portion of Jezreel, was next to the palace, 1Ki 21:1, there seems to be some allusion to her name Jezebel, which signifies "where is dung?"

so that they shall not say, this is Jezebel; there being nothing left of her to be seen or pointed to, nor any grave nor monument over it on which was such an inscription, here lies Jezebel; or that might lead posterity to say, this is Jezebel's grave. Now though the words of this verse are not recorded elsewhere, as the words of the Lord, by Elijah, yet as Jehu was present when they were spoken, and within the hearing of them, he now remembered them, and could repeat them, these circumstances bringing them fresh to his mind.

Commentary -- Verse Notes / Footnotes

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.

NET Notes: 2Ki 9:12

¹ tn Heb “So he said, ‘Like this and like this he said to me, saying.’” The words “like this and like this” are probably not a direct quote of Jehu’s words to his colleagues. Rather this is the narrator’s way of avoiding repetition and indicating that Jehu repeated, or at least summarized, what the prophet had said to him.

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.”

NET Notes: 2Ki 9:14

¹ tn Heb “he and all Israel.”

NET Notes: 2Ki 9:15

¹ tn Heb “which the Syrians inflicted [on] him.”

² sn See 2 Kgs 8:28-29a.

³ tn The words “his supporters” are added for clarification.

⁴ tn Heb “If this is your desire.” נֶפֶשׁ (nefesh) refers here to the seat of the emotions and will. For other examples of this use of the word, see BDB 660-61 s.v.

NET Notes: 2Ki 9:16

¹ tn Heb “rode [or, ‘mounted’] and went.”

² tn Heb “lying down.”

³ tn Heb “to see.”

NET Notes: 2Ki 9:17

¹ tn Heb “the quantity [of the men] of Jehu, when he approached.” Elsewhere שִׁפְעַה (shif’ah), “quantity,” is used of a quantity of camels (Isa 60:6) or horses (Ezek 26:10) and of an abundance of water (Job 22:11; 38:34).

² tn The term שִׁפְעַת (shifat) appears to be a construct form of the noun, but no genitive follows.

³ tn Heb “said.”

⁴ tn Heb “Get a rider and send [him] to meet him and let him ask, ‘Is there peace?’”

NET Notes: 2Ki 9:18

¹ tn Heb “the rider of the horse.”

² tn Heb “Is there peace?”

³ tn Heb “What concerning you and concerning peace?” That is, “What concern is that to you?”

NET Notes: 2Ki 9:19

¹ tn Heb “and he came to them.”

² tc The MT has simply “peace,” omitting the prefixed interrogative particle. It is likely that the particle has been accidentally omitted; several ancient witnesses include it or assume its presence.

NET Notes: 2Ki 9:20

¹ tn Heb “and the driving is like the driving of Jehu son of Nimshi.”

NET Notes: 2Ki 9:21

¹ tn The words “my chariot” are added for clarification.

² tn Heb “and he hitched up his chariot.”

³ tn Heb “each in his chariot and they went out.”

⁴ tn Heb “they found him.”

NET Notes: 2Ki 9:22

¹ tn Heb “How [can there be] peace as long as the adulterous acts of Jezebel your mother and her many acts of sorcery [continue]?” In this instance “adulterous acts” is employed metaphorically for idolatry. As elsewhere in the OT, worshiping other gods is viewed as spiritual adultery and unfaithfulness to the one true God. The phrase “many acts of sorcery” could be taken literally, for Jezebel undoubtedly utilized pagan divination practices, but the phrase may be metaphorical, pointing to her devotion to pagan customs in general.

NET Notes: 2Ki 9:23

¹ tn Heb “and Jehoram turned his hands and fled.” The phrase “turned his hands” refers to how he would have pulled on the reins in order to make his horses turn around.

² tn Heb “Deceit, Ahaziah.”

NET Notes: 2Ki 9:24

¹ tn Heb “and Jehu filled his hand with the bow and he struck Jehoram between his shoulders.”

² tn Heb “went out from.”

NET Notes: 2Ki 9:25

¹ tn Heb “said to.”

NET Notes: 2Ki 9:26

¹ tn Heb “and I will repay you in this plot of land.”

² tn Heb “according to the word of the Lord.”

NET Notes: 2Ki 9:27

¹ tn Heb “and Ahaziah king of Judah saw and fled.”

² tn After Jehu’s order (“kill him too”), the MT has simply, “to the chariot in the ascent of Gur which is near Ibleam.” The main verb in the clause, “they shot him” (וַיִּכְהוּ, vayyikhhu), has been accidentally omitted by virtual haplography/homoioteleuton. Note that the immediately preceding form הַכֻּהוּ (hakkuhu), “shoot him,” ends with the same suffix.

³ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

NET Notes: 2Ki 9:28

¹ tn Heb “drove him.”

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ki 9:30

¹ tn Heb “she fixed her eyes with antimony.” Antimony (פּוּךְ, pukh) was used as a cosmetic. The narrator portrays her as a prostitute (see Jer 4:30), a role she has played in the spiritual realm (see the note at v. 22).

NET Notes: 2Ki 9:31

¹ sn Jezebel associates Jehu with another assassin, Zimri, who approximately 44 years before had murdered King Elah, only to meet a violent death just a few days later (1 Kgs 16:9-20). On the surface Jezebel’s actions seem contradictory. On the one hand, she beautifies herself as if to seduce Jehu, but on the other hand, she insults and indirectly threatens him with this comparison to Zimri. Upon further reflection, however, her actions reveal a clear underlying motive. She wants to retain her power, not to mention her life. By beautifying herself, she appeals to Jehu’s sexual impulses; by threatening him, she reminds him that he is in the same precarious position as Zimri. But, if he makes Jezebel his queen, he can consolidate his power. In other words through her actions and words Jezebel is saying to Jehu, “You desire me, don’t you? And you need me!”

NET Notes: 2Ki 9:32

¹ tn Heb “two, three.” The narrator may be intentionally vague or uncertain here, or the two numbers may represent alternate traditions.

NET Notes: 2Ki 9:33

¹ tn The words “when she hit the ground” are added for stylistic reasons.

² tn Heb “and he trampled her.”

NET Notes: 2Ki 9:34

¹ tn Heb “and he went and ate and drank.”

² tn Heb “Attend to this accursed woman and bury her for she was the daughter of a king.”

NET Notes: 2Ki 9:35

¹ tn Heb “they did not find her, except for.”

NET Notes: 2Ki 9:36

¹ tn Heb “It is the word of the Lord, which he spoke by the hand of his servant, Elijah the Tishbite, saying.”

NET Notes: 2Ki 9:37

¹ tn Heb “so that they will not say, ‘This is Jezebel.’”

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.

Geneva Bible: 2Ki 9:16

So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And ^{( e )} Ahaziah king of Judah was come down to see Joram.

^{( e )} God had thus ordained as in (2Ch 12:7), that this wicked and idolatrous king, who was more ready to please wicked Joram than to obey the will of God, would perish with him, by whose means he thought to have been stronger.

Geneva Bible: 2Ki 9:20

And the watchman told, saying, He came even unto them, and cometh not again: and the driving [is] like the driving of Jehu the son of Nimshi; for he driveth ^{( f )} furiously.

^{( f )} As one that went earnestly about his business.

Geneva Bible: 2Ki 9:22

And it came to pass, when Joram saw Jehu, that he said, [Is it] ^{( g )} peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts [are so] many?

^{( g )} Meaning, since God is their enemy because of their sins, he will always stir up someone to avenge his cause.

Geneva Bible: 2Ki 9:26

Surely I have seen yesterday the blood of Naboth, and the blood of his ^{( h )} sons, saith the LORD; and I will requite thee in this plat, saith the LORD. Now therefore take [and] cast him into the plat [of ground], according to the word of the LORD.

^{( h )} By this it is evident that Jezebel caused both Naboth and his sons to be put to death, that Ahab might enjoy his vineyard more quietly: else his children might have claimed possession.

Geneva Bible: 2Ki 9:27

But when Ahaziah the king of Judah saw [this], he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. [And they did so] at the going up to Gur, which [is] by Ibleam. And he fled to ^{( i )} Megiddo, and died there.

^{( i )} After he was wounded in Samaria, he fled to Megiddo, a city of Judah.

Geneva Bible: 2Ki 9:29

And in the ^{( k )} eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.

^{( k )} That is, eleven whole years: for in (2Ki 8:25) when he said he began to reign in the twelfth year of Joram, he takes a partial year for a whole.

Geneva Bible: 2Ki 9:30

And when Jehu was come to Jezreel, Jezebel heard [of it]; and she painted her face, and tired her head, and ^{( l )} looked out at a window.

^{( l )} Being of a harsh and cruel nature, she would still retain her royal state and dignity.

Geneva Bible: 2Ki 9:31

And as Jehu entered in at the gate, she said, [Had] ^{( m )} Zimri peace, who slew his master?

^{( m )} As if to say, "Can a traitor or anyone who rises against his superior succeed?", see (1Ki 16:10).

Geneva Bible: 2Ki 9:33

And he said, Throw her down. So they threw her down: ^{( n )} and [some] of her blood was sprinkled on the wall, and on the horses: and he trode her under foot.

^{( n )} This he did by the moving of the Spirit of God, that her blood would be shed, who had shed the blood of innocents, to be a spectacle and example of God's judgment for all tyrants.

Geneva Bible: 2Ki 9:34

And when he was come in, he did eat and drink, and said, Go, see now this cursed [woman], and bury her: for she [is] a ^{( o )} king's daughter.

^{( o )} That is, of the king of Zidon, (1Ki 16:31).

Geneva Bible: 2Ki 9:37

And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; [so] that they shall not say, ^{( p )} This [is] Jezebel.

^{( p )} Thus God's judgments appear even in this world against those who suppress his word and persecute his servants.

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.

MHCC: 2Ki 9:16-29

Jehu was a man of eager spirit. The wisdom of God is seen in the choice of those employed in his work. But it is not for any man's reputation to be known by his fury. He that has rule over his own spirit, is better than the mighty. Joram met Jehu in the portion of Naboth. The circumstances of events are sometimes ordered by Divine Providence to make the punishment answer to the sin, as face answers to face in a glass. The way of sin can never be the way of peace, Isa 57:21. What peace can sinners have with God? No peace so long as sin is persisted in; but when it is repented of and forsaken, there is peace. Joram died as a criminal, under the sentence of the law. Ahaziah was joined with the house of Ahab. He was one of them; he had made himself so by sin. It is dangerous to join evil-doers; we shall be entangled in guilt and misery by it.

MHCC: 2Ki 9:30-37

Instead of hiding herself, as one afraid of Divine vengeance, Jezebel mocked at fear. See how a heart, hardened against God, will brave it out to the last. There is not a surer presage of ruin, than an unhumbled heart under humbling providences. Let those look at Jezebel's conduct and fate, who use arts to seduce others to commit wickedness, and to draw them aside from the ways of truth and righteousness. Jehu called for aid against Jezebel. When reformation-work is on foot, it is time to ask, Who sides with it? Her attendants delivered her up. Thus she was put to death. See the end of pride and cruelty, and say, The Lord is righteous. When we pamper our bodies, let us think how vile they are; shortly they will be a feast for worms under ground, or beasts above ground. May we all flee from that wrath which is revealed from heaven, against all ungodliness and unrighteousness of men.

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.

Matthew Henry: 2Ki 9:16-29

From Ramoth-Gilead to Jezreel was more than one day's march; about the mid-way between them the river Jordan must be crossed. We may suppose Jehu to have marched with all possible expedition, and to have taken the utmost precaution to prevent the tidings from getting to Jezreel before him; and, at length, we have him within sight first, and then within reach, of the devoted king.

I. Joram's watchman discovers him first at a distance, him and his retinue, and gives notice to the king of the approach of a company, whether of friends or foes he cannot tell. But the king (impatient to know what is the matter, and perhaps jealous that the Syrians, who had wounded him, had traced him by the blood to his own palace, and were coming to seize him) sent first one messenger, and then another, to bring him intelligence, 2Ki 9:17-19. He had scarcely recovered from the fright he was put into in the battle, and his guilty conscience put him into a continual terror. Each messenger asked the same question: " Is it peace? are you for us or for our adversaries? Do you bring good tidings or bad?"Each had the same answer: What hast thou to do with peace? Turn thee behind me, 2Ki 9:18. 19. As if he had said, "It is not to thee, but to him that sent thee, that I will give answer; for thy part, if thou consult thy own safety, turn thee behind me, and enlist thyself among my followers."The watchman gave notice that the messengers were taken prisoners, and at length observed that the leader of this troop drove like Jehu, who it seems was noted for driving furiously, thereby discovering himself to be a man of a hot eager spirit, intent upon his business, and pushing forward with all his might. A man of such a violent temper was fittest for the service to which Jehu was designated. The wisdom of God is seen in the choice of proper instruments to be employed in his work. But it is not much for any man's reputation to be known by his fury. He that has rule over his own spirit is better than the mighty. The Chaldee paraphrase gives this a contrary sense: The leading is like that of Jehu, for he leads quietly. And, it should seem, he did not come up very fast, for then there would not have been time for all this that passed. And some think he chose to march slowly, that he might give Joram time to come out to him, and so dispatch him before he entered the city.

II. Joram himself goes out to meet him, and takes Ahaziah king of Judah along with him, neither of them equipped for war, as not expecting an enemy, but in haste to have their curiosity satisfied. How strangely has Providence sometimes ordered it, that men have been in haste to meet their ruin when their day has come to fall.

1. The place where Joram met Jehu was ominous: In the portion of Naboth the Jezreelite, 2Ki 9:21. The very sight of that ground was enough to make Joram tremble and Jehu triumph; for Joram had the guilt of Naboth's blood fighting against him and Jehu had the force of Elijah's curse fighting for him. The circumstances of events are sometimes so ordered by divine Providence as to make the punishment answer to the sin as face answers to face in a glass.

2. Joram's demand was still the same: " Is it peace, Jehu? Is all well? Dost thou come home thus flying from the Syrians or more than a conqueror over them?"It seems, he looked for peace, and could not entertain any other thought. Note, It is very common for great sinners, even when they are upon the brink of ruin, to flatter themselves with an opinion that all is well with them, and to cry peace to themselves.

3. Jehu's reply was very startling. He answered him with a question: What peace canst thou expect, so long as the whoredoms of thy mother Jezebel (who, though queen dowager, was in effect queen regent) and her witchcrafts are so many? See how plainly Jehu deals with him. Formerly he durst not do so, but now he had another spirit. Note, Sinners will not always be flattered; one time or other, they will have their own given them, Psa 36:2. Observe, (1.) He charges upon him his mother's wickedness, because he had at first learned it and then with his kingly power protected it. She stands impeached for whoredom, corporal and spiritual (serving idols and serving them with the very acts of lewdness), for witchcraft likewise, enchantments and divinations, used in honour of her idols; and these multiplied, the whoredoms and the witchcrafts many; for those that abandon themselves to wicked courses know not where they will stop. One sin begets another. (2.) Upon that account he throws him off from all pretensions to peace: "What peace can come to that house in which there is so much wickedness unrepented of?"Note, The way of sin can never be the way of peace, Isa 57:21. What peace can sinners have with God, what peace with their own consciences, what good, what comfort, can they expect in life, in death, or after death, who go on still in their trespasses? No peace so long as sin is persisted in; but, as soon as it is repented of and forsaken, there is peace.

4. The execution was done immediately. When Joram heard of his mother's crimes his heart failed him; he presently concluded the long-threatened day of reckoning had now come, and cried out, " There is treachery, O Ahaziah! Jehu is our enemy, and it is time for us to shift for our safety."Both fled, and, (1.) Joram king of Israel was slain presently, 2Ki 9:24. Jehu dispatched him with his own hands. The bow was not drawn at a venture, as that which sent the fatal arrow through the joints of his father's harness, but Jehu directed the arrow between his shoulders as he fled (it was one of God's arrows which he has ordained against the persecutor, Psa 7:13), and it reached to his heart, so that he died upon the spot. He was now the top branch of Ahab's house, and therefore was first cut off. He died a criminal, under the sentence of the law, which Jehu, the executioner, pursues in the disposal of the dead body. Naboth's vineyard was hard by, which put him in mind of that circumstance of the doom Elijah passed upon Ahab, " I will requite thee in this plat, said the Lord (2Ki 9:25, 2Ki 9:26), for the blood of Naboth himself, and for the blood of his sons, "who were either put to death with him as partners in his crime, or secretly murdered afterwards, lest they should bring an appeal, or find some way to avenge their father's death, or break their hearts for the loss of him, or (his whole estate being confiscated, as well as his vineyard) lose their livelihoods, which was in effect to lose their lives. For this the house of Ahab must be reckoned with; and that very piece of ground which he, with so much pride and pleasure, had made himself master of at the expense of the guilt of innocent blood, now became the theatre on which his son's dead body lay exposed a spectacle to the world. Thus the Lord is known by the judgment which he executeth. Higgaion. Selah. (2.) Ahaziah king of Judah was pursued, and slain in a little time, and not far off, 2Ki 9:27, 2Ki 9:28. [1.] Though he was now in Joram's company, he would not have been slain but that he was joined with the house of Ahab both in affinity and in iniquity. He was one of them (so he had made himself by his sins) and therefore he must fare as they fared. Jehu justly construed his commission as extending to them. Yet, [2.] Perhaps he would not at this time have fallen with them if he had not been found in company with them. It is a dangerous thing to associate with evil-doers; we may be entangled both in guilt and misery by it.

Matthew Henry: 2Ki 9:30-37

The greatest delinquent in the house of Ahab was Jezebel: it was she that introduced Baal, slew the Lord's prophets, contrived the murder of Naboth, stirred up her husband first, and then her sons, to do wickedly; a cursed woman she is here called (2Ki 9:34), a curse to the country, and whom all that wished well to their country had a curse for. Three reigns her reign had lasted, but now, at length, her day had come to fall. We read of a false prophetess in the church of Thyatira that is compared to Jezebel, and called by her name (Rev 2:20), her wickedness the same, seducing God's servants to idolatry, a long space given her to repent (2Ki 9:21) as to Jezebel, and a fearful ruin brought upon her at last (2Ki 9:22, 2Ki 9:23), as here upon Jezebel. So that Jezebel's destruction may be looked upon as typical of the destruction of idolaters and persecutors, especially that great whore, that mother of harlots, that hath made herself drunk with the blood of saints and the nations drunk with the wine of her fornications, when God shall put it into the heart of the kings of the earth to hate her, Rev 17:5, Rev 17:6. 16. Now here we have,

I. Jezebel daring the judgment. She heard that Jehu had slain her son, and slain him for her whoredoms and witchcrafts, and thrown his dead body into the portion of Naboth, according to the word of the Lord, and that he was now coming to Jezreel, where she could not but expect herself to fall next a sacrifice to his revenging sword. Now see how she meets her fate; she posted herself in a window at the entering of the gate, to affront Jehu and set him at defiance. 1. Instead of hiding herself, as one afraid of divine vengeance, she exposed herself to it and scorned to flee, mocked at fear and was not affrighted. See how a heart hardened against God will brave it out to the last, run upon him, even upon his neck, Job 15:26. But never did any thus harden their hearts against him and prosper. 2. Instead of humbling herself, and putting herself into close mourning for her son, she painted her face, and tired her head, that she might appear like herself, that is (as she thought), great and majestic, hoping thereby to daunt Jehu, to put him out of countenance, and to stop his career. The Lord God called to baldness and girding with sackcloth, but behold painting and dressing, walking contrary to God, Isa 22:12, Isa 22:13. There is not a surer presage of ruin than an unhumbled heart under humbling providences. Let painted faces look in Jezebel's glass, and see how they like themselves. 3. Instead of trembling before Jehu, the instrument of God's vengeance, she thought to make him tremble with that threatening question, Had Zimri peace, who slew his master? Observe, (1.) She took no notice of the hand of God gone out against her family, but flew in the face of him that was only the sword in his hand. We are very apt, when we are in trouble, to break out into a passion against the instruments of our trouble, when we ought to be submissive to God and angry at ourselves only. (2.) She pleased herself with the thought that what Jehu was now doing would certainly end in his own ruin, and that he would not have peace in it. He had cut her off from all pretensions to peace (2Ki 9:22), and now she thought to cut him off likewise. Note, It is no new thing for those that are doing God's work to be looked upon as out of the way of peace. Active reformers, faithful reprovers, are threatened with trouble; but let them be in nothing terrified, Phi 1:28. (3.) She quoted a precedent, to deter him from the prosecution of this enterprise: " Had Zimri peace? No, he had not; he came to the throne by blood and treachery, and within seven days was constrained to burn the palace over his head and himself in it: and canst thou expect to fare any better?"Had the case been parallel, it would have been proper enough to give him this memorandum; for the judgments of God upon those that have gone before us in any sinful way should be warnings to us to take heed of treading in their steps. But the instance of Zimri was misapplied to Jehu. Zimri had no warrant for what he did, but was incited to it merely by his own ambition and cruelty; whereas Jehu was anointed by one of the sons of the prophets, and did this by order from heaven, which would bear him out. In comparing persons and things we must carefully distinguish between the precious and the vile, and take heed lest from the fate of sinful men we read the doom of useful men.

II. Jehu demanding aid against her. He looked up to the window, not daunted at the menaces of her impudent but impotent rage, and cried, Who is on my side? Who? 2Ki 9:32. He was called out to do God's work, in reforming the land and punishing those that had debauched it; and here he calls out for assistance in the doing of it, looked as if there were any to help, any to uphold, Isa 63:5. He lifts up a standard, and makes proclamation, as Moses (Exo 32:26), Who is on the Lord's side? And the Psalmist (Psa 94:16), Who will rise up for me against the evil-doers? Note, When reformation-work is set on foot, it is time to ask, "Who sides with it?"

III. Her own attendants delivering her up to his just revenge. Two or three chamberlains looked out to Jehu with such a countenance as encouraged him to believe they were on his side, and to them he called not to seize or secure her till further orders, but immediately to throw her down, which was one way of stoning malefactors, casting them headlong from some steep place. Thus was vengeance taken on her for the stoning of Naboth. They threw her down, 2Ki 9:33. If God's command would justify Jehu, his command would justify them. Perhaps they had a secret dislike of Jezebel's wickedness, and hated her, though they served her; or, it may be, she was barbarous and injurious to those about her, and they were pleased with this opportunity of being avenged on her; or, observing Jehu's success, they hoped thus to ingratiate themselves with him, and keep their places in his court. However it was, thus she was most shamefully put to death, dashed against the wall and the pavement, and then trodden on by the horses, which were all besmeared with her blood and brains. See the end of pride and cruelty, and say, The Lord is righteous.

IV. The very dogs completing her shame and ruin, according to the prophecy. When Jehu had taken some refreshment in the palace, he bethought himself of showing so much respect to Jezebel's sex and quality as to bury her. As bad as she was, she was a daughter, a king's daughter, a king's wife, a king's mother: Go and bury her, 2Ki 9:34. But, though he had forgotten what the prophet said (2Ki 9:10, Dogs shall eat Jezebel ), God had not forgotten it. While he was eating and drinking, the dogs had devoured her dead body, the dogs that went about the city (Psa 59:6) and fed upon the carrion, so that there was nothing left but her bare skull (the painted face gone) and her feet and hands. The hungry dogs had no respect to the dignity of her extraction; a king's daughter was no more to them than a common person. When we pamper our bodies, and use them deliciously, let us think how vile they are, and that shortly they will be either a feast for worms under ground or beasts above ground. When notice was brought of this to Jehu, he remembered the threatening (1Ki 21:23), The dogs shall eat Jezebel by the wall of Jezreel. Nothing should remain of her but the monuments of her infamy. She had been used to appear on public days in great state, and the cry was, "This is Jezebel. What a majestic port and figure! How great she looks!"But now it shall be said no more. We have often seen the wicked buried (Ecc 8:10), yet sometimes, as here, they have no burial, Ecc 6:3. Jezebel's name nowhere remained, but as stigmatized in sacred writ: they could not so much as say, "This is Jezebel's dust, This is Jezebel's grave,"or "This is Jezebel's seed."Thus the name of the wicked shall rot - rot above ground.

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).

Keil-Delitzsch: 2Ki 9:16-29

Slaying of the Two Kings, Joram of Israel and Ahaziah of Judah. - 2Ki 9:16. Jehu drove without delay to Jezreel, where Joram was lying sick, and Ahaziah had come upon a visit to him.

2Ki 9:17-21

As the horsemen, who were sent to meet him on the announcement of the watchman upon the tower at Jezreel that a troop was approaching, joined the followers of Jehu, and eventually the watchman, looking down from the tower, thought that he could discover the driving of Jehu in the approaching troop, Joram and Ahaziah mounted their chariots to drive and meet him, and came upon him by the portion of the ground of Naboth the Jezreelite. The second שׁפעת in 2Ki 9:17 is a rarer form of the absolute state (see Ges. §80, 2, Anm. 2, and Ewald, §173, d .). - וּלשׁלום מה־לּך : "what hast thou to do with peace?"i.e., to trouble thyself about it. אל־אחרי סב : "turn behind me,"sc. to follow me. כם המּנהג : "the driving is like the driving of Jehu; for he drives like a madman." בּשׁגּעון , in insania , i.e., in actual fact in praecipitatione (Vatabl.). "The portion of Naboth"is the vineyard of Naboth mentioned in 1 Kings 21, which formed only one portion of the gardens of the king's palace.

2Ki 9:22

To Joram's inquiry, "Is it peace, Jehu?"the latter replied, "What peace, so long as the whoredoms of thy mother Jezebel and her many witchcrafts continue?"The notion of continuance is implied in עד (see Ewald, §217, e.); זנוּנים is spiritual whoredom, i.e., idolatry. כּשׁפים , incantationes magicae , then witchcrafts generally, which were usually associated with idolatry (cf. Deu 18:10.).

2Ki 9:23

Joram detecting the conspiracy from this reply, turned round ( ידיו יהפך as in 1Ki 22:34) and fled, calling out to Ahaziah מרמה , "deceit,"i.e., we are deceived, in actual fact betrayed.

2Ki 9:24

But Jehu seized the bow ( בּקּשׁת ידו מלּא , lit., filled his hand with the bow), and shot Joram "between his arms,"i.e., in his back between the shoulders in an oblique direction, so that the arrow came out at his heart, and Joram sank down in his chariot.

2Ki 9:25-26

Jehu then commanded his aide-de-camp ( שׁלישׁ , see at 2Sa 23:8) Bidkar to cast the slain man into the field of Naboth the Jezreelite, and said, "For remember how we, I and thou, both rode (or drove) behind his father Ahab, and Jehovah pronounced this threat upon him." ואתּה אני are accusatives, written with a looser connection for ואותך אתי , as the apposition רכבים shows: literally, think of me and thee, the riders. The olden translators were misled by אני , and therefore transposed זכר into the first person, and Thenius naturally follows them. צמדים רכבים , riding in pairs. This is the rendering adopted by most of the commentators, although it might be taken, as it is by Kimchi and Bochart, as signifying the two persons who are carried in the same chariot. משּׂא , a burden, then a prophetic utterance of a threatening nature (see the Comm. on Nah 1:1). For the connection of the clauses וגו ויהוה , see Ewald, §338, a. In 2Ki 9:26 Jehu quotes the word of God concerning Ahab in 1Ki 21:19 so far as the substance is concerned, to show that he is merely the agent employed in executing it. "Truly ( אם־לא , a particle used in an oath) the blood of Naboth and the blood of his sons have I seen yesterday, saith the Lord, and upon this field will I requite him."The slaying of the sons of Naboth is not expressly mentioned in 1Ki 21:13, "because it was so usual a thing, that the historian might leave it out as a matter of course"(J. D. Mich., Ewald). It necessarily followed, however, from the fact that Naboth's field was confiscated (see at 1Ki 21:14).

2Ki 9:27-29

When Ahaziah saw this, he fled by the way to the garden-house, but was smitten, i.e., mortally wounded, by Jehu at the height of Gur near Jibleam, so that as he was flying still farther to Megiddo he died, and was carried as a corpse by his servants to Jerusalem, and buried there. After הכּהוּ , "and him also, smite him,"we must supply ויּכּהוּ , "and they smote him,"which has probably only dropped out through a copyist's error. The way by which Ahaziah fled, and the place where he was mortally wounded, cannot be exactly determined, as the situation of the localities named has not yet been ascertained. The "garden-house"( הגּן בּית הגּ ) cannot have formed a portion of the royal gardens, but must have stood at some distance from the city of Jezreel, as Ahaziah went away by the road thither, and was not wounded till he reached the height of Gur near Jibleam. מעלה־גוּר , the ascent or eminence of Gur, is defined by Jibleam. Now, as Ahaziah fled from Jezreel to Megiddo past Jibleam, Thenius thinks that Jibleam must have been situated between Jezreel and Megiddo. But between Jezreel and Megiddo there is only the plain of Jezreel or Esdrelom, in which we cannot suppose that there was any such eminence as that of Gur. Moreover Jibleam or Bileam (1Ch 6:55, see at Jos 17:11) was probably to the south of Jenin, where the old name בּלעם has been preserved in the well of Arab. bl'mh, Belameh, near Beled Sheik Manssûr, which is half an hour's journey off. And it is quite possible to bring this situation of Jibleam into harmony with the account before us. For instance, it is a priori probable that Ahaziah would take the road to Samaria when he fled from Jezreel, not only because his father's brothers were there (2Ki 10:13), but also because it was the most direct road to Jerusalem; and he might easily be pursued by Jehu and his company to the height of Gur near Jibleam before they overtook him, since the distance from Jezreel (Zerîn) to Jenin is only two hours and a half (Rob. Pal. iii. p. 828), and the height of Gur might very well be an eminence which he would pass on the road to Jibleam. But the wounded king may afterwards have altered the direction of his flight for the purpose of escaping to Megiddo, probably because he thought that he should be in greater safety there than he would be in Samaria.

(Note: In 2Ch 22:8-9, the account of the slaying of Ahaziah and his brethren (2Ki 10:12.) is condensed into one brief statement, and then afterwards it is stated with regard to Ahaziah, that "Jehu sought him, and they seized him when he was hiding in Samaria, and brought him to Jehu and slew him, "from which it appears that Ahaziah escaped to Samaria. From the brevity of these accounts it is impossible to reconcile the discrepancy with perfect certainty. On the one hand, our account, which is only limited to the main fact, does not preclude the possibility that Ahaziah really escaped to Samaria, and was there overtaken by Jehu's followers, and then brought back to Jehu, and wounded upon the height of Gur near Jibleam, whence he fled to Megiddo, where he breathed out his life. On the other hand, in the perfectly summary account in the Chronicles, בשׁמרון מתחבּא והוּא may be understood as referring to the attempt to escape to Samaria and hide himself there, and may be reconciled with the assumption that he was seized upon the way to Samaria, and when overtaken by Jehu was mortally wounded.)

- In 2Ki 9:29 we are told once more in which year of Joram's reign Ahaziah became king. The discrepancy between "the eleventh year"here and "the twelfth year"in 2Ki 8:25 may be most simply explained, on the supposition that there was a difference in the way of reckoning the commencement of the years of Joram's reign.

Keil-Delitzsch: 2Ki 9:30-31

Death of Jezebel. - 2Ki 9:30. When Jehu came to Jezreel and Jezebel heard of it, "she put her eyes into lead polish (i.e., painted them with it), and beautified her head and placed herself at the window." פּוּך is a very favourite eye-paint with Oriental women even to the present day. It is prepared from antimony ore (Arab. khl, Cohol or Stibium of the Arabs), which when pounded yields a black powder with a metallic brilliancy, which was laid upon the eyebrows and eyelashes either in a dry state as a black powder, or moistened generally with oil and made into an ointment, which is applied with a fine smooth eye-pencil of the thickness of an ordinary goose-quill, made either of wood, metal, or ivory. The way to use it was to hold the central portion of the pencil horizontally between the eyelids, and then draw it out between them, twisting it round all the while, so that the edges of the eyelids were blackened all round; and the object was to heighten the splendour of the dark southern eye, and give it, so to speak, a more deeply glowing fire, and to impart a youthful appearance to the whole of the eyelashes even in extreme old age. Rosellini found jars with eye-paint of this kind in the early Egyptian graves (vid., Hille, über den Gebrauch u. die Zusammensetzung der oriental. Augenschminke: Deutsch. morg. Ztsch. v. p. 236ff.). - Jezebel did this that she might present an imposing appearance to Jehu and die as a queen; not to allure him by her charms (Ewald, after Ephr. Syr.). For (2Ki 9:31) when Jehu entered the palace gate, she cried out to him, "Is it peace, thou Zimri, murderer of his lord?"She addressed Jehu as Zimri the murderer of the king, to point to the fate which Jehu would bring upon himself by the murder of the king, as Zimri had already done (vid., 1Ki 16:10-18).

Keil-Delitzsch: 2Ki 9:32-33

But Jehu did not deign to answer the worthless woman; he simply looked up to the window and inquired: "Who is (holds) with me? who?"Then two, three chamberlains looked out (of the side windows), and by Jehu's command threw the proud queen out of the window, so that some of her blood spirted upon the wall and the horses (of Jehu), and Jehu trampled her down, driving over her with his horses and chariot.

Keil-Delitzsch: 2Ki 9:34

Jehu thereupon entered the palace, ate and drank, and then said to his men: "Look for this cursed woman and bury her, for she is a king's daughter." הארוּרה , the woman smitten by the curse of God.

Keil-Delitzsch: 2Ki 9:35-37

But when they went to bury her, they found nothing but her skull, the two feet, and the two hollow hands. The rest had been eaten by the dogs and dragged away. When this was reported to Jehu, he said: "This is the word of the Lord, which He spake by His servant Elijah,"etc. ( 1Ki 21:23), i.e., this has been done in fulfilment of the word of the Lord. 2Ki 9:37 is also to be regarded as a continuation of the prophecy of Elijah quoted by Jehu (and not as a closing remark of the historian, as Luther supposes), although what Jehu says here does not occur verbatim in 1Ki 21:23, but Jehu has simply expanded rather freely the meaning of that prophecy. והית ( Chethîb ) is the older form of the 3rd pers. fem. Kal, which is only retained here and there (vid., Ewald, §194, a .). אשׁר is a conjunction (see Ewald, §337, a .): "that men may not be able to say, This is Jezebel,"i.e., that they may no more be able to recognise Jezebel.

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

Constable: 2Ki 9:14-26

Jehu's assassination of Joram 9:14-26

Israel had evidently retaken Ramoth-gilead after Ben-Hadad I had defeated Ahab there 12 years earlier. Israel was now defending it against the attacking Arameans (v. 14). The horsemen and Joram who asked Jehu, "Is it peace?" were asking if Israel had successfully defended Ramoth-gilead (vv. 17, 19, 22). Jehu's reply to the two horsemen, "What have you to do with peace?" (vv. 18, 19) meant, "Don't worry." He did not answer their question. They probably concluded that he did not want to say anything until he saw the king. When Joram asked him about peace, Jehu replied that there could be no peace for Israel as long as Israel's leaders allowed Jezebel's sins to continue (v. 22). Jezebel was a spiritual harlot having pursued many idols. Her witchcraft (Heb. kesapim, lit. sorceries) involved seeking information from demonic forces (cf. Isa. 47:9, 12; Micah 5:12; Nahum 3:4). This was a capital offense under the Mosaic Law (Exod. 22:18; Deut. 18:10-12). Joram realized Jehu's words spelled treason, and he began to flee. He had evidently not worn his armor, and Jehu killed him easily with an arrow (v. 24). Jehu desired to fulfill the prophecy of Ahab's punishment (v. 26; cf. 1 Kings 21:21-22). God had mitigated Ahab's judgment because he had repented (1 Kings 21:29), but now his descendants were reaping the consequences, as God had promised. Verse 26 adds that Jezebel had executed Naboth's sons, too. The writer did not record this earlier. Perhaps she sought to preclude any claims that Naboth's descendants could have made to his lands later. These additional murders also violated the Mosaic Law (Lev. 25:25; Num. 36:7).

Constable: 2Ki 9:27-29

Jehu's assassination of Ahaziah 9:27-29

Jehu executed Ahaziah because he was a member of Ahab's family. He died an ignominious death because of his wickedness as did the kings of Israel in Omri's dynasty. Nevertheless Ahaziah received an honorable burial (v. 28).

The period of alliance that ran contemporaneously with Omri's dynasty beginning with Ahab concluded when Joram of Israel and Ahaziah of Judah died. Though Ahab and Jehoshaphat undoubtedly intended to bring strength to both kingdoms through this alliance, it had the opposite effect because of the wicked influence of Ahab's house. The Lord had forbidden alliances with ungodly nations, so Judah suffered His discipline by entering into this one. Relying on human allies rather than Yahweh weakened both kingdoms. Jehu's assassinations terminated not only two kings of Israel and Judah but the alliance of the two nations as well.

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

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

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

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

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

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

Constable: 2Ki 9:30-37

Jehu's execution of Jezebel 9:30-37

Jezebel evidently painted her eyes and adorned her head (v. 30) to receive Jehu. Unwittingly, or perhaps deliberately,⁵⁹ she prepared herself for her own death. At least one interpreter believed she was trying to seduce Jehu.⁶⁰ Her greeting to Jehu may have been a sarcastic, derogatory threat (v. 31).⁶¹ She asked, "Is it peace?" as the two horsemen and Joram had (vv. 17, 19, 22). However she meant, "Have you established peace (by assassinating the king)?" She implied he had not by calling him Zimri. Zimri was the rebel who had assassinated his king, Elah, only to die seven days later at the hand of Jezebel's father-in-law, Omri (1 Kings 16:9, 18-19). Jezebel implied that Jehu would suffer a similar fate. This interpretation seems better than that Jezebel saw Jehu as a rebel but complemented him on being the one who pruned Omri's dynasty.⁶² "Zimri" may have become synonymous with "traitor" by this time.⁶³

In response to Jehu's question, "Who is on my side?" a few officers (Heb. saris) who acted as harem attendants threw Jezebel out of her upper-story window. The way Jehu treated Jezebel's body shows his complete lack of respect for her. Rather than mourning her death, he feasted. He fulfilled Elijah's prophecy of how God would end her life (1 Kings 21:23). She who had ordered the murders of Naboth and his sons died on the very ground she had stolen from them. This was the same plot of ground where Jehu had thrown Joram's corpse (vv. 24-26). Yahweh and the godly people of Israel shared Jehu's lack of respect. Jezebel had been responsible for much of the apostasy, wickedness, and consequent divine discipline that had plagued Israel for over 30 years. As always in Kings, the writer recorded the type of death a person died to document God's faithfulness in blessing the obedient and cursing the disobedient.⁶⁴

When Jehu occupied Jezreel, he had not yet established himself as Israel's king. Jezreel was only a secondary residence of Ahab's royal family after Samaria.⁶⁵

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

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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.