Verse 5

he that was over the house--the governor or chamberlain of the palace. the bringers-up of the children--Anciently, and still also in many Eastern countries, the principal grandees were charged with the support and education of the royal princes. This involved a heavy expense which they were forced to bear, but for which they endeavored to find some compensation in the advantages of their connection with the court.

Verse 6

take ye the heads of the men, your master's sons--The barbarous practice of a successful usurper slaughtering all who may have claims to the throne, has been frequently exemplified in the ancient and modern histories of the East.

Verse 8

Lay ye them in two heaps at the entering in of the gate, &c.--The exhibition of the heads of enemies is always considered a glorious trophy. Sometimes a pile of heads is erected at the gate of the palace; and a head of peculiarly striking appearance selected to grace the summit of the pyramid.

Verse 9

said to all the people, Ye be righteous, &c.--A great concourse was assembled to gaze on this novel and ghastly spectacle. The speech which Jehu addressed to the spectators was artfully framed to impress their minds with the idea that so wholesale a massacre was the result of the divine judgments denounced on the house of Ahab; and the effect of it was to prepare the public mind for hearing, without horror, of a similar revolting tragedy which was soon after perpetrated, namely, the extinction of all the influential friends and supporters of the dynasty of Ahab, including those of the royal house of Judah.

Verse 13

We are the brethren of Ahaziah--that is, not full, but step-brothers, sons of Jehoram by various concubines. Ignorant of the revolution that had taken place, they were travelling to Samaria on a visit to their royal relatives of Israel, when they were seized and put to death, because of the apprehension that they might probably stimulate and strengthen the party that still remained faithful in their allegiance to Ahab's dynasty. children of the queen--that is, of the queen mother, or regent, Jezebel.

Verse 15

Jehonadab the son of Rechab--(See Ch1 2:55). A person who, from his piety and simple primitive manner of life (Jer. 35:1-19), was highly esteemed, and possessed great influence in the country. Jehu saw in a moment the advantage that his cause would gain from the friendship and countenance of this venerable man in the eyes of the people, and accordingly paid him the distinguished attention of inviting him to a seat in his chariot. give me thine hand--not simply to aid him in getting up, but for a far more significant and important purpose--the giving, or rather joining hands, being the recognized mode of striking a league or covenant, as well as of testifying fealty to a new sovereign; accordingly, it is said, "he [Jehonadab] gave him [Jehu] his hand."

Verse 19

HE DESTROYS THE WORSHIPPERS OF BAAL. (Kg2 10:18-29) call unto me all the prophets of Baal--The votaries of Baal are here classified under the several titles of prophets, priests, and servants, or worshippers generally. They might be easily convened into one spacious temple, as their number had been greatly diminished both by the influential ministrations of Elijah and Elisha, and also from the late King Joram's neglect and discontinuance of the worship. Jehu's appointment of a solemn sacrifice in honor of Baal, and a summons to all his worshippers to join in its celebration, was a deep-laid plot, which he had resolved upon for their extinction, a measure in perfect harmony with the Mosaic law, and worthy of a constitutional king of Israel. It was done, however, not from religious, but purely political motives, because he believed that the existence and interests of the Baalites were inseparably bound up with the dynasty of Ahab and because he hoped that by their extermination he would secure the attachment of the far larger and more influential party who worshipped God in Israel. Jehonadab's concurrence must have been given in the belief of his being actuated solely by the highest principles of piety and zeal.

Verse 22

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

Verse 29

Howbeit from the sins of Jeroboam . . . Jehu departed not from after them--Jehu had no intention of carrying his zeal for the Lord beyond a certain point, and as he considered it impolitic to encourage his subjects to travel to Jerusalem, he re-established the symbolic worship of the calves. Next: 2 Kings Chapter 11

Verse 1

And Ahab had seventy sons in Samaria,.... These might not be all his immediate sons, but some of them his grandsons, as such are sometimes called in Scripture: and Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel; who fled thither, perhaps on Jehu's coming to Jezreel, having slain Joram, being the metropolis of the kingdom, to consult about a successor, or how to oppose Jehu, and to frustrate his designs: but the Septuagint version is, "to the rulers of Samaria", which seems most likely to be the true reading: to the elders; the civil magistrates of the city of Samaria: and to them that brought up Ahab's children: who had the care of their education; who either always dwelt at Samaria, being the royal city, or were sent with their charge thither, when Joram went to Ramothgilead, for safety, supposing he should be worsted by the Syrians; or they fled thither with them upon the death of Joram: saying; as follows.

Verse 2

Now as soon as this letter cometh to you, seeing your master's sons are with you,.... Sons of Ahab, and some of Joram, and all either the sons or grandsons of Ahab: and there are with you chariots and horses; military ones: a fenced city also: as Samaria was, well walled and fortified, and able to hold out a long siege: and armour; of all sorts, to arm themselves and people with in their defence.

Verse 3

Look even out the best and meetest of your master's sons,.... Most fit for government, whether on account of age or proper qualifications, and wisdom, courage, &c. and set him on his father's throne; proclaim him king: and fight for your master's house; that the crown may continue in his family; all which he did not desire might be, but in this sarcastic and sneering manner dares them to do it.

Verse 4

But they were exceedingly afraid,.... They were intimidated at once; for they saw the purport of those letters, that should they attempt anything of this kind, he would come upon them with his forces: and said, behold, two kings stood not before him; the kings of Israel and Judah, Joram and Ahaziah; but they were unarmed, and therefore how should they stand before an armed body of men Jehu had with him? this shows the pusillanimity of these men to make use of such an argument as this: how then shall we stand? that is, before Jehu; but they were in much better circumstances than the two kings, as they are truly represented in Kg2 10:2.

Verse 5

And he that was over the house,.... The king's palace in Samaria, who had the custody, care, and government of it: and he that was over the city; the commander and governor of it, that had the highest post in it under the king; the elders also all other subordinate officers and magistrates: and the bringers up of the children; who had the education of the king's sons committed to them: sent to Jehu, saying, we are thy servants, and will do all that thou shall bid us. They were ready to do homage, and swear allegiance to him as their king, and obey all his commands as faithful subjects: we will not make any king; or set up any on the throne, no, not any of the sons or grandsons of Ahab: do thou that which is good in thine eyes, we will never oppose thee.

Verse 6

Then he wrote a letter the second time to them,.... Having gained his point by the former: saying, if ye be mine, acknowledge yourselves my subjects and servants: and if ye will hearken to my voice; obey my commands: take ye the heads of the men your master's sons; that is, take off their heads: and come to me to Jezreel by tomorrow this time meaning with the heads along with them: (now the king's sons, being seventy persons, were with the great men of the city, which brought them up;) they were in their houses, and under their tuition, and so had an authority over them, and could dispose of them at pleasure; they were not ordinary persons to whose care they were committed, but the principal men of the city.

Verse 7

And it came to pass, when the letter came to them,.... They did not in the least hesitate, but immediately complied with the contents of it: that they took the king's sons, and slew seventy persons; which was the whole number of them: and put their heads in baskets, and sent them to Jezreel; as a present to Jehu, just as they carried the firstfruits, as Abarbinel observes.

Verse 8

And there came a messenger, and told him, saying, they have brought the heads of the king's sons,.... Perhaps this messenger to Jehu came from the great men of Samaria themselves, to let him know that they had obeyed his orders: and he said, lay ye them in two heaps at the entering in of the gate until the morning; very probably it was towards or at the evening they were brought; and he ordered them to be taken out of the baskets, and laid in two heaps at the entering of the gate of the city, that they might be taken notice of, and publicly viewed by the people that passed and repassed the gate; and where they met in great numbers, either on account of the market there, or court of judicature there held, especially in mornings; and here they were to remain till the morning, though not without a guard, that they might still be more exposed to view; Noldius (p) renders it, "without the door of the gate", for they were brought at night, when the gate was shut. (p) Ebr. Conc. Part. p. 68. No. 340.

Verse 9

And it came to pass in the morning, that he went out, and stood, and said to all the people,.... Who were gathered together to this shocking sight, or on the above accounts: ye be righteous; having had no concern in taking off the heads of those men: behold, I conspired against my master, and slew him; I own it, and some may blame me for it, and charge me with treason and murder: but who slew all these? not he, but the chief men of Samaria, and therefore must be more guilty than he, having shed the blood of so many persons, who had not offended against God and man to so great a degree as Joram; this he said to lessen his own sin, and wipe off the reproach of it, that his character might appear fairer in the eyes of the people, concealing, at the same time, his orders for the slaying of them.

Verse 10

Know now, that there shall fall unto the earth nothing of the word of the Lord, which the Lord spake concerning the house of Ahab,.... He would have them observe, that all this, and what else should follow of the same kind, were and would be brought about by the providence of God, according to divine predictions, and as just punishments on Ahab's family for their sins; and therefore neither he nor others were to be blamed for what was done, since they were only instruments made use of by the Lord, who both foretold all this, and gave orders for the execution of it: for the Lord hath done that which he spake by his servant Elijah; see Kg1 21:21.

Verse 11

So Jehu slew all that remained of the house of Ahab in Jezreel,.... Which to do, and to justify himself in so doing, was the design of what he said in the preceding verses: and his great men; his ministers of state and counsellors, that advised him to, and abetted him in his idolatrous practices, and so justly suffered for the same; and perhaps some of them at least were those very men that cut off the heads of his sons in complaisance to Jehu: and his kinsfolks: more distantly related to him or his acquaintance and familiars, his associates in sin and wickedness: and his priests: who officiated for him and offered his sacrifices to Baal; the priests he kept in his palace, and ate at his table: until he left him none remaining; either of his kindred or his priests, that is, that were at Jezreel; for there were others at Samaria, Kg2 10:17.

Verse 12

To make a clear riddance there of all that belonged to Ahab, as at Jezreel, and abolish idolatry there: and as he was at the shearing house in the way; or, "the house of the binding of the shepherds", who, in shearing their sheep, bind their legs together; the Targum is,"the house of the gathering of the shepherds;''where they used to meet and converse together; with some it is the proper name of a place, Betheked, a country village between Jezreel and Samaria. Jerom speaks (q) of a village of this name, situated in a large plain, about fifteen miles from a place called Legion, which village he takes to be this here. (q) De loc. Heb. fol. 89. K.

Verse 13

Jehu met with the brethren of Ahaziah king of Judah,.... At the above place; these were the sons of his brethren, called his brethren, as Lot was called Abraham's brother, being his brother's son; for as for his brethren, they had been slain by the Arabians before he was made king, Ch2 22:1, and said, who are ye? though perhaps he knew who they were: and they answered, we are the brethren of Ahaziah; the sons of his brethren: and we go down to salute the children of the king, and the children of the queen; meaning either the children of Ahab and Jezebel, or of Joram and his queen; for they knew nothing of the death of Joram and Jezebel, and the revolution made in the kingdom, and therefore with great simplicity tell who they were, and where they were going, and on what account.

Verse 14

And he said, take them alive,.... Gave orders to his guards to seize them, and make them captives: and they took them alive, and slew them at the pit of the shearing house; where they washed the sheep when they sheered them: even forty and two men, neither left he any of them; they being, by their grandmother's side, of the house of Ahab, and so within the commission of Jehu to slay them, at least as he thought; though his chief view might be, lest they should make any pretensions to the crown, being descended from that house, or should hereafter attempt to avenge the death of their relations; but by the judgment of God they were cut off as idolaters.

Verse 15

And when he was departed thence,.... From Betheked, or the shearing house: he lighted on Jehonadab the son of Rechab coming to meet him; a Kenite, a descendant of Jethro, the father-in-law of Moses, a wise and good man, as appears by the laws and rules he gave to his posterity, who continued to the times of Jeremiah, and were then observant of them, Jer 35:6 this good man hearing of Jehu's coming to the throne, and of his destruction of the idolatrous family of Ahab, and of his zeal for the worship of God, and against idolatry, came forth from his tent to meet him, and congratulate him upon it: and he saluted him; Jonadab saluted Jehu, according to Abarbinel; or "blessed him" (r), wished him all happiness in his kingdom, and success in the reformation of it; though most understand it of Jehu's saluting Jonadab, which seems best to agree with the following: and said to him, is thy heart right, as my heart is with thy heart? that is, hast thou the same cordial affection and sincere respect for me as I have for thee? and Jehonadab answered, it is: to which some join the next clause, and read, "and it is"; which is doubling the answer, for the confirmation of it, as Kimchi says; though he also observes, that the latter may be interpreted as the answer of Jehu, by way of interrogation, "is it?": then give me thine hand; and to the same purpose is our version: if it be, and he gave him his hand; Jonadab gave Jehu his hand as a token of sincere friendship (s), and cordial respect, and for the confirmation of the covenant between them, as Ben Melech; who also observes, that Jehu might bid him give him his hand to help him up into the chariot, since it follows: and he took him up to him into the chariot; to ride with him to Samaria; the company of such a man, so famous for wisdom and goodness, he knew would give him much countenance among the people, and sanction to what he did. (r) "et benedixit ei", V. L. Montanus. (s) "Ipse pater dextram Anchises", &c. Virgil. Aeneid. l. 3. prope finem. Vid. Servium in ib. Vid. Cornel. Nepot. Vit. Themistocl. l. 2. c. 8. & Datam. l. 14. c. 10.

Verse 16

And he said, come with me, and see my zeal for the Lord of hosts,.... In destroying idolaters and idolatry, with an intent to do which he was going to Samaria; this seems to savour very much of vain glory, hypocrisy, and a pharisaical spirit: so they made him ride in his chariot; the servants of Jehu by his order opened the chariot door, and assisted Jonadab in getting into it.

Verse 17

And when he came to Samaria, he slew all that remained unto Ahab in Samaria,.... All that were in any connection with him, as related to his family, or as ministers of his in civil or religious things: till he had destroyed him; his whole house, as he was ordered: according to the word of the Lord, which he spake to Elijah; which is observed, to show the exact fulfilment of prophecy, see Kg1 21:21.

Verse 18

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

Verse 19

All that were employed in the several parts of religious worship given him, and in performing any rite and ceremony belonging to it; in invocation of him, and singing praises to him, as the prophets; in offering sacrifices to him, as the priests; or in assisting them in their service, who may be meant by his servants or ministers: for I have a great sacrifice to do to Baal; by which, though he might mean a sacrifice of his prophets, priests, servants, and worshippers, he would have it otherwise understood, and his design was to deceive, which cannot be justified: whosoever shall be wanting, he shall not live: but be put to death; this he said, pretending his great zeal for Baal, when his view was by this threatening to get all his worshippers together to destroy them, that none might escape as follows: but Jehu did it in subtlety, to the intent that he might destroy the worshippers of Baal: the Targum renders it, "with wisdom"; but Jarchi and Ben Gersom much better, "in deceit"; the word signifies supplantation, such as Esau charged Jacob with.

Verse 20

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

Verse 21

And Jehu sent through all Israel,.... Persons to proclaim this solemn assembly: and all the worshippers of Baal came, so that there was not a man left that came not; some no doubt came cheerfully, having no suspicion of him, and the rather, as he might have been a worshipper of Baal in the times of Ahab; and as for what he had done to Baal's priests, they might consider that only as they were in connection with Ahab's family, whom to destroy was his political interest; and they were glad at heart their new king was so affected to Baal, and fond to see such a grand solemnity as they expected this to be; and others that might be suspicious of him, yet as they must die if they did not appear, and there was a possibility they might live, chose therefore to come: and they came into the house of Baal; the temple which Ahab had built for him in Samaria, Kg1 16:32. and the house of Baal was full from one end to the other; not only the body of the temple, but all the outward court, every mouth, or corner, as in the original text: and this single house might be sufficient for all in the land; since the number of them might be greatly lessened by the ministry of Elijah and Elisha, as well as by the destruction the former made of the prophets of Baal; and by the schools of the prophets set up in various places, from whence prophets were sent out to instruct the people; and by Joram's putting away the image of Baal, which no doubt lessened the number of his worshippers.

Verse 22

And he said unto him that was over the vestry,.... That had the care of the garments, in which the priests of Baal ministered: bring forth vestments for all the worshippers of Baal; not for the priests only, but for all that worshipped; and this he ordered for the greater solemnity of this service, as he would have it thought; but, in truth, that the worshippers of Baal might be separated, and distinguished from the worshippers of the Lord, that not one of them might be among them: and he brought them forth vestments; out of the chamber or wardrobe in which they were, and they put them on.

Verse 23

And Jehu went, and Jehonadab the son of Rechab, into the house of Baal,.... Who no doubt was led into the secret, and knew the design of Jehu, or he would not have gone into such an idolatrous place: and said unto the worshippers of Baal, search and look, that there be here with you none of the servants of the Lord, but the worshippers of Baal only; pretending a great regard to the purity of their worship and sacrifices, that they might not be profaned (t) by the company of such who were not worshippers of Baal, but of Jehovah; whereas his view was to prevent any of the worshippers of God perishing with them, who might out of curiosity go in among them, to behold the manner of their service. (t) "----procul, o procul este profani". Virgil. Aeneid. 6. ver. 258.

Verse 24

And when they went in to offer sacrifices and burnt offerings,.... To Baal, all things being ready for them: Jehu appointed eighty men without; without the temple of Baal, at the several doors and avenues of it: and said, if any of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him; should be put to death for it in his room; the life of a watchman set to guard should go for the life of one that escaped.

Verse 25

And it came to pass, as soon as he had made an end of offering the burnt offering,.... The chief of the priests of Baal, whose office it was to do this service: that Jehu said to the guard, and to the captains, go in and slay them, let none come forth; this he said to the eighty men set to guard the temple, and the officers over them; and perhaps they might also have a reinforcement, since such a number seems scarcely sufficient to destroy so many as were here; though indeed it must be considered they were armed men: and they smote them with the edge of the sword; put them all to death: and the guard and the captains cast them out; those that were slain, as the Targum, their dead bodies; but it can hardly be thought they would be at the trouble of casting them out, when the house was to be pulled down, and made a jakes (a common sewer or dung house) of, as follows; rather therefore it should be rendered, "they cast" or "flung themselves" (u) with great force, and in great haste, as Kimchi, and rushed out of the temple, being eager to do as follows: and went to the city of the house of Baal; to pull it down; to some city near Samaria where was a temple of Baal; or rather this may design the buildings about the temple of Baal, in which the priests and their families lived, and were so large that they might be called a city of themselves. (u) "et proripuerunt se", De Dicu.

Verse 26

And they brought forth the images out of the house of Baal, and burnt them. Lesser images, the images of other deities, or what were placed as decorations of the temple. And they brought forth the images out of the house of Baal, and burnt them. Lesser images, the images of other deities, or what were placed as decorations of the temple. 2 Kings 10:27 kg2 10:27 kg2 10:27 kg2 10:27And they broke down the temple of Baal,.... Which some take to be Belus, others Saturn, others the sun, which seems most probable: and broke down the house of Baal; his temple, demolished it: and made it a draught house until this day; a common sewer, a jakes; a fit place for dunghill gods to be thrown into, and an idol temple to be turned into.

Verse 27

Thus Jehu destroyed Baal out of Israel. His images and temples being served thus in all places, throughout the land of Israel, where there were any. Thus Jehu destroyed Baal out of Israel. His images and temples being served thus in all places, throughout the land of Israel, where there were any. 2 Kings 10:29 kg2 10:29 kg2 10:29 kg2 10:29Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin,.... Which is the common character given of that king, a blot never to be wiped off: Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan: he did not abstain from the worship of them, partly because he might not think it idolatry, because God was worshipped in them; hence he calls the worshippers of the calves the servants of the Lord, Kg2 10:23, and partly that he might not displease the princes of the people of Israel, who generally gave in to the worship of them; but chiefly lest the kingdom of Israel should return to the house of David, the worship of the calves being a piece of state policy, to keep them from going to Jerusalem to worship, lest thereby they should be drawn off from their allegiance to the king of Israel.

Verse 28

And the Lord said unto Jehu,.... By a prophet, he not being one himself; and this is generally supposed, by the Jews (w), to be Jonah the son of Amittai: because thou hast done well in executing that which is right in mine eyes: in rooting out the idolatry of Baal, which was right in the sight of God, and was materially a good work, though it might not be done from a good principle, nor every step taken in doing it justifiable: and hast done unto the house of Ahab according to all that was in mine heart: that he had decreed within himself should be done, and had foretold by his prophets would be done, the doing of which was acceptable and well pleasing to him: thy children of the fourth generation shall sit on the throne of Israel; as they did, namely, Jehoahaz, Joash, Jeroboam, and Zachariah, though the last reigned but six months, just enough to fulfil this promise. (w) Seder Olam Rabba, c. 19.

Verse 29

But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart,.... As to his moral conversation, he was not careful that it was according to the law of God, and what he did agreeable to it, it was not sincerely, and from the right principle: for he departed not from the sins of Jeroboam, which made Israel to sin; which he would, if he had had a cordial respect to all the commandments of the law.

Verse 30

In those days the Lord began to cut Israel short,.... To bring their dominions into a narrower compass; this was done in the days of Jehu, though he was so active and courageous, wherefore the hand of God was the more seen in it: and Hazael smote them in all the coasts of Israel; which bordered on his country, when he did what Elisha foretold he would, Kg2 8:12.

Verse 31

From Jordan eastward,.... This was principally the coast on which Hazael smote them, to the east of the land of Canaan: all the land of Gilead, the Gadites, and the Reubenites, and the Moabites; the country on the other side Jordan, given to these tribes by Moses, at their request, which were before the kingdoms of Sihon and of Og: from Aroer, which is by the river Arnon, even Gilead and Bashan: countries which the Israelites first conquered, and were the first they lost.

Verse 32

Now the rest of the acts of Jehu, and all that he did, and all his might, are they not written in the book of the chronicles of the kings of Israel? Of the preceding kings from the times of Jeroboam, in which their several acts were recorded, and his also. Now the rest of the acts of Jehu, and all that he did, and all his might, are they not written in the book of the chronicles of the kings of Israel? Of the preceding kings from the times of Jeroboam, in which their several acts were recorded, and his also. 2 Kings 10:35 kg2 10:35 kg2 10:35 kg2 10:35And Jehu slept with his fathers,.... Died as they did: and they buried him in Samaria; where Omri and Ahab, his predecessors, were buried, Kg1 16:28. and Jehoahaz his son reigned in his stead; who reigned seventeen years, Kg2 13:1.

Verse 33

And the time that Jehu reigned was twenty and eight years. Which was longer than any king of Israel had reigned. Next: 2 Kings Chapter 11

Verse 15

As Jehu proceeded on his way, he met with Jehonadab the son of Rechab, and having saluted him, inquired, "Is they heart true as my heart towards thy heart?" and on his replying ישׁ, "it is (honourable or true)," he bade him come up into the chariot, saying וישׁ, "if it is (so), give me thy hand;" whereupon he said still further, "Come with me and see my zeal for Jehovah," and then drove with him to Samaria, and there exterminated all that remained of Ahab's family. Jehonadab the son of Rechab was the tribe-father of the Rechabites (Jer 35:6). The rule which the latter laid down for his sons and descendants for all time, was to lead a simple nomad life, namely, to dwell in tents, follow no agricultural pursuits, and abstain from wine; which rule they observed so sacredly, that the prophet Jeremiah held them up as models before his own contemporaries, who broke the law of God in the most shameless manner, and was able to announce to the Rechabites that they would be exempted from the Chaldaean judgment for their faithful observance of their father's precept (Jer 35). Rechab, from whom the descendants of Jehonadab derived their tribe-name, was the son of Hammath, and belonged to the tribe of the Kenites (Ch1 2:55), to which Hobab the father-in-law of Moses also belonged (Num 10:29); so that the Rechabites were probably descendants of Hobab, since the Kenites the sons of Hobab had gone with the Israelites from the Arabian desert to Canaan, and had there carried on their nomad life (Jdg 1:16; Jdg 4:11; Sa1 15:6; see Witsii Miscell. ss. ii. p. 223ff.). This Jehonadab was therefore a man distinguished for the strictness of his life, and Jehu appears to have received him in this friendly manner on account of the great distinction in which he was held, not only in his own tribe, but also in Israel generally, that he might exalt himself in the eyes of the people through his friendship. (Note: According to C. a Lapide, Jehu took him up into his chariot "that he might establish his authority with the Samaritans, and secure a name for integrity by having Jehonadab as his ally, a man whom all held to be both an upright and holy man, that in this way he might the more easily carry out the slaughter of the Baalites, which he was planning, without any one daring to resist him.") - In את־לבבך הישׁ, "is with regard to thy heart honourable or upright?" את is used to subordinate the noun to the clause, in the sense of quoad (see Ewald, 277, a.). לאחאב כּל־הנּשׁארים, "all that remained to Ahab," i.e., all the remaining members of Ahab's house.

Verse 18

Extermination of the Prophets and Priests of Baal and of the Baal-Worship. - Kg2 10:28. Under the pretence of wishing to serve Baal even more than Ahab had done, Jehu appointed a great sacrificial festival for this idol, and had all the worshippers of Baal throughout all the land summoned to attend it; he then placed eighty of his guards around the temple of Baal in which they were assembled, and after the sacrifice was offered, had the priests and worshippers of Baal cut down by them with the sword. Objectively considered, the slaying of the worshippers of Baal was in accordance with the law, and, according to the theocratical principle, was perfectly right; but the subjective motives which impelled Jehu, apart from the artifice, were thoroughly selfish, as Seb. Schmidt has correctly observed. For since the priests and prophets of Baal throughout the Israelitish kingdom were bound up with the dynasty of Ahab, with all their interests and with their whole existence, they might be very dangerous to Jehu, if on any political grounds he should happen not to promote their objects, whereas by their extermination he might hope to draw to his side the whole of the very numerous supporters of the Jehovah-worship, which had formerly been legally established in Israel, and thereby establish his throne more firmly. The very fact that Jehu allowed the calf-worship to continue, is a proof that he simply used religion as the means of securing his own ends (Kg2 10:29). עצרה קדּשׁוּ (Kg2 10:20), "sanctify a festal assembly," i.e., proclaim in the land a festal assembly for Baal (compare Isa 1:13; and for עצרה = עצרת, see at Lev 23:36). ויּקראוּ, and they proclaimed, sc. the festal meeting.

Verse 21

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

Verse 22

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

Verse 23

Jehu then came with Jehonadab to the temple, and commanded the worshippers of Baal to be carefully examined, that there might not be one of the worshippers of Jehovah with (among) them. When the priests of Baal were preparing to offer sacrifice, Jehu had eighty men of his guards stationed before the temple, and laid this injunction upon them: "Whoever lets one of the men escape whom I bring into your hands (we must read ימלּט instead of ימּלט), his life shall answer for his (the escaped man's) life. נפשׁו תּחת נפשׁו, as in Kg1 20:39.

Verse 25

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

Verse 26

They then fetched the columns (מצּבת) out of the temple and burned them (the suffix in ישׂרפוּה refers to the plural מצּבת taken as an abstract noun, as in Kg2 3:3; cf. Ewald, 317, a.). They then broke in pieces the הבּעל מצּבת, column of Baal, i.e., the real image of Baal, probably a conical stone dedicated to Baal, whereas the מצּבת, which were burned, were wooden columns as πάρεδροι or σύμβοομοι of Baal (see Movers, Phniz. i. p. 674).

Verse 27

Lastly, they destroyed the temple itself and made it למחראות, privies, for which the Masoretes have substituted the euphemistic מוצאות, sinks, as a mark of the greatest insult, many examples of which are to be met with among Oriental tribes (vid., Ezr 6:11; Dan 2:5, and Haevernick in loc.). - Thus Jehu exterminated Baal from Israel. This remark in Kg2 10:28 forms the introduction to the history of Jehu's reign, with which the last epoch in the history of the ten tribes begins.

Verse 28

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

Verse 30

Jehu is promised the possession of the throne to the fourth generation of his sons for having exterminated the godless royal house of Ahab (vid., Kg2 15:12). The divine sentence, "because thou hast acted well to do right in mine eyes. (because thou) hast done as it was in my heart to the house of Ahab," refers to the deed as such, and not to the subjective motives by which Jehu had been actuated. For it is obvious that it had not sprung from pure zeal for the honour of the Lord, from the limitation added in Kg2 10:31 : "but Jehu did not take heed to walk in the law of Jehovah with all his heart, and did not depart from the sins of Jeroboam."

Verse 32

Therefore (this link of connection follows from the actual fact, though it is not distinctly mentioned in the text) Hazael had now to inflict chastisement upon faithless Israel. In Jehu's days Jehovah began "to cut off in Israel," i.e., to rend away certain portions from the kingdom. "Hazael smote them (the Israelites) on the whole of the border of Israel," i.e., of the kingdom, "from Jordan to the sun-rising (i.e., on the eastern side of the Jordan), the whole of the land of Gilead (כּל־ארץ את is dependent upon יכּה which must be supplied from יכּם), namely, the territory of the tribes of Gad, Reuben, and Half-Manasseh, from Aroer on the brook Arnon (now Araayr, a ruin on the northern border of the Mojeb (Arnon) valley; see at Num 32:34), the southern border of the Israelitish land to the east of the Jordan (Deu 2:36; Deu 3:12), both Gilead and Bashan," the two countries into which Gilead in the broader sense was divided (see at Deu 3:8-17). - These conquests took place during the twenty-eight years' reign of Jehu, since Hazael began to reign before Jehu, viz., while Joram was king, and had already fought successfully against the Israelites at Ramoth in Joram's reign (Kg2 8:28-29), but not in the later part of Jehu's reign, as Thenius supposes.

Verse 34

Conclusion of the history of Jehu's reign. The length of his reign is not given till the end in this instance (Kg2 10:36), contrary to the usual custom in our books, because his ascent of the throne is not expressly mentioned in what precedes; but the general character of his reign is given in immediate connection with the account of his anointing and of the extermination of Ahab's dynasty.

Verse 1

Extermination of the Seventy Sons of Ahab in Samaria. - Kg2 10:1-3. As Ahab had seventy sons in Samaria (בּנים in the wider sense, viz., sons, including grandsons see at Kg2 10:13, as is evident from the fact that אמנים, foster-fathers, are mentioned, whereas Ahab had been dead fourteen years, and therefore his youngest sons could not have had foster-fathers any longer), Jehu sent a letter to the elders of the city and to the foster-fathers of the princes, to the effect that they were to place one of the sons of their lord upon the throne. There is something very strange in the words הזּקנים יזרעאל אל־שׂרי, "to the princes of Jezreel, the old men," partly on account of the name Jezreel, and partly on account of the combination of הזּקנים with שׂרי. If we compare Kg2 10:5, it is evident that הזּקנים cannot be the adjective to יז שׂרי, but denotes the elders of the city, so that the preposition אל has dropped out before הזקנים. יזרעאל שׂרי, the princes or principal men of Jezreel, might certainly be the chief court-officials of the royal house of Ahab, since Ahab frequently resided in Jezreel. But against this supposition there is not only the circumstance that we cannot discover any reason why the court-officials living in Samaria should be called princes of Jezreel, but also Kg2 10:5, where, instead of the princes of Jezreel, the governor of the city and the governor of the castle are mentioned. Consequently there is an error of the text in יזרעאל, which ought to read אל העיר, though it is older than the ancient versions, since the Chaldee has the reading יזרעאל, and no doubt the Alexandrian translator read the same, as the Septuagint has sometimes τῆς πόλεως, like the Vulgate, and sometimes Σαμαρείας, both unquestionably from mere conjecture. The "princes of the city" are, according to Kg2 10:5, the prefect of the palace and the captain of the city; the זקנים, "elders," the magistrates of Samaria; and אחאב אמנים, the foster-fathers and tutors appointed by Ahab for his sons and grandsons. אחאב is governed freely by האמנים. In Kg2 10:2 the words from ואתּכם to הנּשׁק form an explanatory circumstantial clause: "since the sons of your lord are with you, and with you the war-chariots and horses, and a fortified city and arms," i.e., since you have everything in your hands, - the royal princes and also the power to make one of them king. It is perfectly evident from the words, "the sons of your lord," i.e., of king Joram, that the seventy sons of Ahab included grandsons also. This challenge of Jehu was only a ruse, by which he hoped to discover the feelings of the leading men of the capital of the kingdom, because he could not venture, without being well assured of them, to proceed to Samaria to exterminate the remaining members of the royal family of Ahab who were living there. על נלחם, to fight concerning, i.e., for a person, as in Jdg 9:17.

Verse 4

This ruse had the desired result. The recipients of the letter were in great fear, and said, Two kings could not stand before him, how shall we? and sent messengers to announce their submission, and to say that they were willing to carry out his commands, and had no desire to appoint a king.

Verse 6

Jehu then wrote them a second letter, to say that if they would hearken to his voice, they were to send to him on the morrow at this time, to Jezreel, the heads of the sons of their lord; which they willingly did, slaying the seventy men, and sending him their heads in baskets. אד בּני אנשׁי ראשׁי, "the heads of the men of sons of your lord," i.e., of the male descendants of Ahab, in which אנשׁי may be explained from the fact that בּני־אדניכם has the meaning "royal princes" (see the similar case in Jdg 19:22). In order to bring out still more clearly the magnitude of Jehu's demand, the number of the victims required is repeated in the circumstantial clause, "and there were seventy men of the king's sons with (את) the great men of the city, who had brought them up."

Verse 8

When the heads were brought, Jehu had them piled up in two heaps before the city-gate, and spoke the next morning to the assembled people in front of them: "Ye are righteous. Behold I have conspired against my lord, and have slain him, but who has slain all these?" Jehu did not tell the people that the king's sons had been slain by his command, but spake as if this had been done without his interfering by a higher decree, that he might thereby justify his conspiracy in the eyes of the people, and make them believe what he says still further in Kg2 10:10 : "See then that of the word of the Lord nothing falls to the ground (i.e., remains unfulfilled) which Jehovah has spoken concerning the house of Ahab; and Jehovah has done what He spake through His servant Elijah."

Verse 11

The effect of these words was, that the people looked quietly on when he proceeded to slay all the rest of the house of Ahab, i.e., all the more distant relatives in Jezreel, and "all his great men," i.e., the superior officers of the fallen dynasty, and "all his acquaintances," i.e., friends and adherents, and "all his priests," probably court priest, such as the heathen kings had; not secular counsellors or nearest servants (Thenius), a meaning which כּהנים never has, not even in Sa2 8:18 and Kg1 4:5.

Verse 1

We left Jehu in quiet possession of Jezreel, triumphing over Joram and Jezebel; and we must now attend his further motions. He knew the whole house of Ahab must be cut off, and therefore proceeded in this bloody work, and did not do it deceitfully, or by halves, Jer 48:10. I. He got the heads of all the sons of Ahab cut off by their own guardians at Samaria. Seventy sons (or grandsons) Ahab had, Gideon's number, Jdg 8:30. In such a number that bore his name his family was likely to be perpetuated, and yet it is extirpated all at once. Such a quiver full of arrows could not protect his house from divine vengeance. Numerous families, if vicious, must not expect to be long prosperous. These sons of Ahab were now at Samaria, a strong city, perhaps brought thither upon occasion of the war with Syria, as a place of safety, or upon notice of Jehu's insurrection; with them were the rulers of Jezreel, that is, the great officers of the court, who went to Samaria to secure themselves or to consult what was to be done. Those of them that were yet under tuition had their tutors with them, who were entrusted with their education in learning, agreeable to their birth and quality, but, it is to be feared, brought them up in the idolatries of their father's house and made them all worshippers of Baal. Jehu did not think fit to bring his forces to Samaria to destroy them, but, that the hand of God might appear the more remarkably in it, made their guardians their murderers. 1. He sent a challenge to their friends to stand by them, Kg2 10:2, Kg2 10:3. "You that are hearty well-wishers to the house of Ahab, and entirely in its interests, now is your time to appear for it. Samaria is a strong city; you are in possession of it; you have forces at command; you may choose out the likeliest person of all the royal family to head you; you know you are not tied to the eldest, unless he be the best and meetest of your master's sons. If you have any spirit in you, show it, and set one of them on his father's throne, and stand by him with your lives and fortunes." Not that he desired they should do this, or expected they would, but thus he upbraided them with their cowardice and utter inability to contest with the divine counsels. "Do if you dare, and see what will come of it." Those that have forsaken their religion have often, with it, lost both their sense and their courage, and deserve to be upbraided with it. 2. Hereby he gained from them a submission. They prudently reasoned with themselves: "Behold, two kings stood not before him, but fell as sacrifices to his rage; how then shall we stand?" Kg2 10:4. Therefore they sent him a surrender of themselves: "We are thy servants, thy subjects, and will do all that thou shalt bid us, right or wrong, and will set up nobody in competition with thee." They saw it was to no purpose to contend with him, and therefore it was their interest to submit to him. With much more reason may we thus argue ourselves into a subjection to the great God. Many kings and great men have fallen before his wrath, for their wickedness; and how then shall we stand? Do we provoke the Lord to jealousy? Are we stronger than he? No, we must either bend or break. 3. This was improved so far as to make them the executioners of those whom they had the tuition of (Kg2 10:6): If you be mine, bring me the heads of your master's sons by tomorrow at this time. Though he knew it must be done, and was loth to do it himself, one would think he could not expect they should do it. Could they betray such a trust? Could they be cruel to their master's sons? It seems, so low did they stoop in their adoration to the rising sun that they did it; they cut off the heads of those seventy princes, and sent them in baskets a present to Jehu, Kg2 10:7. Learn hence not to trust in a friend nor to put confidence in a guide not governed by conscience. One can scarcely expect that he who has been false to his God should ever be faithful to his prince. But observe God's righteousness in their unrighteousness. These elders of Jezreel had been wickedly obsequious to Jezebel's order for the murder of Naboth, Kg1 21:11. She gloried, it is likely, in the power she had over them; and now the same base spirit makes them as pliable to Jehu and as ready to obey his orders for the murder of Ahab's sons. Let none aim at arbitrary power, lest they be found rolling a stone which, some time or other, will return upon them. Princes that make their people slaves take the readiest way to make them rebels; and by forcing men's consciences, as Jezebel did, they lose their hold of them. When the separated heads were presented to Jehu, he slyly upbraided those that were the executioners of this vengeance. The heads were laid in two heaps at the gate, the proper place of judgment. There he acquitted the people before God and the world (Kg2 10:9, You are righteous), and, by what the rulers of Samaria had now done, comparatively acquitted himself: "I slew but one; they have slain all these: I did it by conspiracy and with design; they have done this merely in compliance and with an implicit obedience. Let not the people of Samaria, nor any of the friends of the house of Ahab, ever reproach me for what I have done, when their own elders, and the very guardians of the orphans, have done this." It is common for those who have done something base to attempt the mitigation of their own reproach by drawing others in to do something worse. But, (2.) He resolves all into the righteous judgment of God (Kg2 10:10): The Lord hath done that which he spoke by Elijah. God is not the author of any man's sin, but even by that which men do from bad principles God serves his own purposes and glorifies his own name; and he is righteous in that wherein men are unrighteous. When the Assyrian is made the rod of God's anger, and the instrument of his justice, he meaneth not so, neither does his heart think so, Isa 10:7. II. He proceeded to destroy all that remained of the house of Ahab, not only those that descended from him, but those that were in any relation to him, all the officers of his household, ministers of state, and those in command under him, called here his great men (Kg2 10:11), all his kinsfolks and acquaintance, who had been partners with him in his wickedness, and his priests, or domestic chaplains, whom he employed in his idolatrous services and who strengthened his hand that he should not turn from his evil way. Having done this in Jezreel, he did the same in Samaria (Kg2 10:17), slew all that remained to Ahab in Samaria. This was bloody work, and is not now, in any case, to be drawn into a precedent. Let the guilty suffer, but not the guiltless for their sakes. Perhaps such terrible destructions as these were intended as types of the final destruction of all the ungodly. God has a sword, bathed in heaven, which will come down upon the people of his curse, and be filled with blood. Isa 34:5, Isa 34:6. Then his eye will not spare, neither will he pity. III. Providence bringing the brethren of Ahaziah in his way, as he was going on with this execution, he slew them likewise, Kg2 10:12-14. The brethren of Ahaziah were slain by the Arabians (Ch2 22:1), but these were the sons of his brethren, as it is there explained (Kg2 10:8), and they are said to be princes of Judah, and to minister to Ahaziah. Several things concurred to make them obnoxious to the vengeance Jehu was now executing. 1. They were branches of Ahab's house, being descended from Athaliah, and therefore fell within his commission. 2. They were tainted with the wickedness of the house of Ahab. 3. They were now going to make their court to the princes of the house of Ahab, to salute the children of the king and the queen, Joram and Jezebel, which showed that they were linked to them in affection as well as in affinity. These princes, forty-two in number, being appointed as sheep for the sacrifice, were slain with solemnity, at the pit of the shearing-house. The Lord is known by these judgments which he executeth.

Verse 15

Jehu, pushing on his work, is here, I. Courting the friendship of a good man, Jehonadab the son of Rechab, Kg2 10:15, Kg2 10:16. This Jehonadab, though mortified to the world and meddling little with the business of it (as appears by his charge to his posterity, which they religiously observed 300 years after, not to drink wine nor dwell in cities, Jer 35:6, etc.), yet, upon this occasion, went to meet Jehu, that he might encourage him in the work to which God had called him. The countenance of good men is a thing which great men, if they be wise, will value, and value themselves by. David prayed, Let those that fear thee turn to me, Psa 119:79. This Jehonadab, though no prophet, priest, or Levite, no prince or ruler, was, we may suppose, very eminent for prudence and piety, and generally respected for that life of self-denial and devotion which he lived: Jehu, though a soldier, knew him and honoured him. He did not indeed think of sending for him, but when he met him (though it is likely he drove now as furiously as ever) he stopped to speak to him; and we are here told what passed between them. 1. Jehu saluted him; he blessed him (so the word is), paid him the respect and showed him the good-will that were due to so great an example of serious godliness. 2. Jehonadab assured him that he was sincerely in his interest and a hearty well-wisher to his cause. Jehu professed that his heart was right with him, that he had a true affection for his person and a veneration for the crown of his Nazariteship, and desired to know whether he had the same affection for him and satisfaction in that crown of royal dignity which God had put upon his head: Is thy heart right? a question we should often put to ourselves. "I make a plausible profession, have gained a reputation among men, but is my heart right? Am I sincere and inward with God?" Jehonadab gave him his word (It is), and gave him his hand as a pledge of his heart, yielded to him (so giving the hand is rendered, Ch2 30:8), concurred and covenanted with him, and owned him in the work both of revenge and of reformation he was now about. 3. Jehu took him up into his chariot and took him along with him to Samaria. He put some honour upon him, by taking him into the chariot with him (Jehonadab was not accustomed to ride in a chariot, much less with a king); but he received more honour from him, and from the countenance he gave to his present work. All sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. This was not the only time in which the piety of some has been made to serve the policy of others, and designing men have strengthened themselves by drawing good men into their interests. Jehonadab is a stranger to the arts of fleshly wisdom, and has his conversation in simplicity and godly sincerity; and therefore, if Jehu be a servant of God and an enemy to Ball, he will be his faithful friend. "Come then" (says Jehu), "come with me, and see my zeal for the Lord; and then thou wilt see reason to espouse my cause." This is commonly taken as not well said by Jehu, and as giving cause to suspect that his heart was not right with God in what he did, and that the zeal he pretended for the Lord was really zeal for himself and his own advancement. For, (1.) He boasted of it, and spoke as if God and man were mightily indebted to him for it. (2.) He desired it might be seen and taken notice of, like the Pharisees, who did all to be seen of men. An upright heart approves itself to God and covets no more than his acceptance. If we aim at the applause of men, and make their praise our highest end, we are upon a false bottom. Whether Jehu looked any further we cannot judge; however Jehonadab went with him, and, it is likely, animated and assisted him in the further execution of his commission (Kg2 10:17), destroying all Ahab's friends in Samaria. A man may hate cruelty and yet love justice, may be far from thirsting after blood and yet may wash his feet in the blood of the wicked, Psa 58:10. II. Contriving the destruction of all the worshippers of Baal. The service of Baal was the crying sin of the house of Ahab: that root of this idolatry was plucked up, but multitudes yet remained that were infected with it, and would be in danger of infecting others. The law of God was express, that they were to be put to death; but they were so numerous, and so dispersed throughout all parts of the kingdom, and perhaps so alarmed with Jehu's beginnings, that it would be a hard matter to find them all out and an endless task to prosecute and execute them one by one. Jehu's project therefore is to cut them all off together. 1. By a wile, by a fraud, he brought them together to the temple of Baal. He pretended he would worship Baal more than ever Ahab had done, Kg2 10:18. Perhaps he spoke this ironically, or to try the body of the people whether they would oppose such a resolution as this, and would resent his threatening to increase his predecessor's exactions, and say, "If it be so, we have no part in Jehu, nor inheritance in the son of Nimshi." But it rather seems to have been spoken purposely to deceive the worshippers of Baal, and then it cannot be justified. The truth of God needs not any man's lie. He issued a proclamation, requiring the attendance of all the worshippers of Baal to join with him in a sacrifice to Baal (Kg2 10:19, Kg2 10:20), not only the prophets and priests, but all, throughout the kingdom, who worshipped Baal, who were not nearly so many as they had been in Elijah's time. Jehu's friends, we may suppose, were aware of what he designed, and were not offended at it; but the bigoted besotted Baalites began to think themselves very happy, and that now they should see golden days again. Joram had put away the image of Baal, Kg2 3:2. If Jehu will restore it, they have what they would have, and come up to Samaria with joy from all parts to celebrate the solemnity; and they are pleased to see the house of Baal crowded (Kg2 10:21), to see his priests in their vestments (Kg2 10:22), and themselves perhaps with some badges or other to notify their relation to Baal, for there were vestments for all his worshippers. 2. He took care that none of the servants of the Lord should be among them, Kg2 10:23. This they took as a provision to preserve the worship of Baal from being profaned by strangers; but it was a wonder that they did not, by this, see themselves brought into a snare and discern a design upon them. No marvel if those that suffer themselves to be deceived by Baal (as all idolaters were by their idols), are deceived by Jehu to their destruction. 3. He gave order for the cutting of them all off, and Jehonadab joined with him therein, Kg2 10:23. When a strict search was made lest any of the servants of God should, either for company or curiosity, have got among them - lest any wheat should be mixed with those tares, and when eighty men were set to stand guard at all the avenues to Baal's temple, that none might escape (Kg2 10:24), then the guards were sent in to put them all to the sword and to mingle their blood with their sacrifices, in a way of just revenge, as they themselves had sometimes done, when, in their blind devotion, they cut themselves with knives and lancets till the blood gushed out, Kg1 18:28. This was accordingly done, and the doing of it, though seemingly barbarous, was, considering the nature of their crime, really righteous. The Lord, whose name is jealous, is a jealous God. 4. The idolaters being thus destroyed, the idolatry itself was utterly abolished. The buildings about the house of Baal (which were so many and so stately that they are here called a city), where Baal's priests and their families lived, were destroyed; all the little images, statues, pictures, or shrines, which beautified Baal's temple, with the great image of Baal himself, were brought out and burnt (Kg2 10:26, Kg2 10:27), and the temple of Baal was broken down, and made a dunghill, the common sink, or sewer, of the city, that the remembrance of it might be blotted out or made infamous. Thus was the worship of Baal quite destroyed, at least for the present, out of Israel, though it had once prevailed so far that there were but 7000 of all the thousands of Israel that had not bowed the knee to Baal, and those concealed. Thus will God destroy all the gods of the heathen, and, sooner or later, triumph over them all.

Verse 29

Here is all the account of the reign of Jehu, though it continued twenty-eight years. The progress of it answered not to the glory of its beginning. We have here, I. God's approbation of what Jehu had done. Many, it is probable, censured him as treacherous and barbarous - called him a rebel, a usurper, a murderer, and prognosticated ill concerning him, that a family thus raised would soon be ruined; but God said, Well done (Kg2 10:30), and then it signified little who said otherwise. 1. God pronounced that to be right which he had done. It is justly questionable whether he did it from a good principle and whether he did not take some false steps in the doing of it; and yet (says God), Thou hast done well in executing that which is right in my eyes. The extirpating of idolaters and idolatry was a thing right in God's eyes, for it is an iniquity he visits as surely and severely as any: it was according to all that was in his heart, all he desired, all he designed. Jehu went through with his work. 2. God promised him a reward, that his children of the fourth generation from him should sit upon the throne of Israel. This was more than what took place in any of the dignities or royal families of that kingdom; of the house of Ahab there were indeed four kings, Omri, Ahab, Ahaziah, and Joram, but the last two were brothers, so that it reached but to the third generation, and that whole family continued but about forty-five years in all, whereas Jehu's continued in four, besides himself, and in all about 120 years. Note, No services done for God shall go unrewarded. II. Jehu's carelessness in what he was further to do. By this it appeared that his heart was not right with God, that he was partial in his reformation. 1. He did not put away all the evil. He departed from the sins of Ahab, but not from the sins of Jeroboam - discarded Baal, but adhered to the calves. The worship of Baal was indeed the greater evil, and more heinous in the sight of God, but the worship of the calves was a great evil, and true conversion is not only from gross sin, but from all sin - not only from false gods, but from false worships. The worship of Baal weakened and diminished Israel, and made them beholden to the Sidonians, and therefore he could easily part with that; but the worship of the calves was a politic idolatry, was begun and kept up for reasons of state, to prevent the return of the ten tribes to the house of David, and therefore Jehu clave to that. True conversion is not only from wasteful sins, but from gainful sins - not only from those sins that are destructive to the secular interest, but from those that support and befriend it, in forsaking which is the great trial whether we can deny ourselves and trust God. 2. He put away evil, but he did not mind that which was good (Kg2 10:31): He took no heed to walk in the law of the Lord God of Israel. He abolished the worship of Baal, but did not keep up the worship of God, nor walk in his law. He had shown great care and zeal for the rooting out of a false religion; but in the true religion, (1.) He showed no care, took no heed, lived at large, was not at all solicitous to please God and to do his duty, took no heed to the scriptures, to the prophets, to his own conscience, but walked at all adventures. Those that are heedless, it is to be feared, are graceless; for, where there is a good principle in the heart, it will make men cautious and circumspect, desirous to please God and jealous of doing any thing to offend him. (2.) He showed no zeal; what he did in religion he did not do with his heart, with all his heart, but did it as if he did it not, without any liveliness or concern. It seems, he was a man that had little religion himself, and yet God made use of him as an instrument of reformation in Israel. It is a pity but that those that do good to others should always be good themselves. III. The judgment that came upon Israel in his reign. We have reason to fear that when Jehu took no heed himself to walk in God's law the people were generally as careless as he, both in their devotions and in their conversations. There was a general decay of piety and increase of profaneness; and therefore it is not strange that the next news we hear is, In those days the Lord began to cut Israel short, Kg2 10:32. Their neighbours encroached upon them on every side; they were short in their duty to God, and therefore God cut them short in their extent, wealth, and power. Hazael king of Syria was, above any other, vexatious and mischievous to them, smote them in all the coasts of Israel, particularly the countries on the other side Jordan, which lay next him, and most exposed; on these he made continual inroads, and laid them waste. Now the Reubenites and Gadites smarted for the choice which their ancestors made of an inheritance on that side Jordan, which Moses reproved them for, Num. 32. Now Hazael did what Elisha foresaw and foretold he would do. Yet, for doing it, God had a quarrel with him and with his kingdom, as we may find, Amo 1:3, Amo 1:4. Because those of Damascus have threshed Gilead with threshing instruments of iron, therefore (says God) I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad. Lastly, The conclusion of Jehu's reign, Kg2 10:34-36. Notice is taken, in general, of his might; but, because he took no heed to serve God, the memorials of his mighty enterprises and achievements are justly buried in oblivion.

Verse 1

10:1-27 The writer focuses on two important events of Jehu’s reign: his murder of all who might claim Joram’s throne (10:1-17), and his execution of the priests of Baal (10:18-27).

10:1 Ahab’s sons (the term can include grandsons) may have been with Joram at Jezreel temporarily while he was recovering from his wounds (8:29) but had fled to Samaria to escape Jehu’s purge.

Verse 2

10:2-5 Jehu’s message pointing out the city’s military capacity to protect the surviving members of Ahab’s dynasty was actually a declaration of war, and the leaders of Samaria understood it as such. Jehu commanded the main armed forces of Israel, and at Jezreel he had already demonstrated his military power and ruthlessness. The leaders were paralyzed with fear and agreed to do anything Jehu instructed them to do.

Verse 6

10:6-7 Decapitation of enemies was a common practice in the ancient Near East (6:31-32; 1 Sam 17:46, 51; cp. Matt 14:11).

Verse 9

10:9-10 But who killed all these? Jehu claimed that the gruesome deaths were the Lord’s will that had been communicated through Elijah (1 Kgs 19:16-17; 21:21-24).

Verse 11

10:11 Jehu also killed all of Ahab’s surviving relatives and associates without a single survivor, exceeding his divine commission and pursuing a selfish quest for power at any cost. The Lord condemned his excesses through the prophet Hosea (Hos 1:4).

Verse 12

10:12-14 The precise location of Beth-eked is uncertain, but it was in the area of Jenin. • The reply of Ahaziah’s relatives to Jehu sealed their fate. Jehu apparently reasoned that their relation to Ahaziah, hence loosely to the house of Ahab through his daughter Athaliah, could give them some claim on the throne of Israel. In this second round of executions, Jehu again exceeded his commission to terminate Ahab’s dynasty.

Verse 15

10:15 Jeremiah portrays Jehonadab as head of a group of desert nomads who spent their lives in protest against the decadent religion of society (Jer 35). Recab was a Kenite (1 Chr 2:55). While the nomadic Kenites were concentrated in southern Judah, some lived in Galilee (Judg 4:17; 5:24). Their opposition to the apostasy of the royal house may have led them to welcome Jehu as a rescuer and reformer.

Verse 18

10:18-27 By executing the priests of Baal, Jehu intended to wipe out religious worship associated with the house of Ahab, thereby destroying any sentimental attachment people had with the former dynasty.

10:18-19 Jehu deceptively played to the populace, promising to continue and promote the worship of Baal.

Verse 25

10:25-26 innermost fortress . . . sacred pillar: Canaanite temples contained a recessed place in the wall that held an image of a sacred stone. The temple of Baal in Samaria contained a sacred altar to Baal and an Asherah pole that Jehu’s men destroyed. Josiah’s later purge of Baal worship in Judah similarly involved burning and demolishing the Asherah pole in the Temple in Jerusalem (23:6).

Verse 27

10:27 Turning the destroyed temple of Baal . . . into a public toilet rendered it unclean, unfit for future religious ceremonies.

Verse 28

10:28-29 Despite extinguishing Baal worship from Israel, Jehu retained the worship of gold calves at Bethel and Dan, perpetuating the state religion instituted by Jeroboam I (1 Kgs 12:28-30). This would one day lead to the fall of the northern kingdom (2 Kgs 17:21-23).

Verse 30

10:30 God fulfilled his promise of a royal line to the fourth generation; four generations of Jehu’s descendants reigned as kings of Israel (Jehoahaz, Jehoash, Jeroboam II, and Zechariah).

Verse 31

10:31-33 In response to Jehu’s unfaithfulness, the Lord began to cut down the size of Israel’s territory, one of the curses for spiritual infidelity to the covenant (Deut 28:25). • The Aramean king Hazael moved southward, conquering areas east of the Jordan River north of the border of Moab. The Arameans continued the pressure against Israel throughout the reign of Jehu and into the reign of his son Jehoahaz (2 Kgs 12:17-18; 13:3).