2 Kings · Chapter 10

Verse 1. Ahab had seventy sons] As he had several wives, he might have many children. The Israelites, from the earliest part of their history, were remarkably fruitful. How amazingly did they multiply in Egypt, even under the hand of the severest oppression! And as to the individuals of whose families we have an account, they are quite remarkable: Rehoboam had thirty-eight sons; Abdon had forty; Tola had thirty; Ahab, seventy; and Gideon, seventy-one.

Unto the rulers of Jezreel] It certainly should be, unto the rulers of Samaria; for to them and to that city the whole context shows us the letters were sent. See 2 Kings 10:6.

To them that brought up Ahab’s children] It appears that the royal children of Israel and Judah were intrusted to the care of the nobles, and were brought up by them, (see 2 Kings 10:6;) and to these, therefore, Jehu’s letters are directed. It is supposed Isaiah (Isaiah 49:23) alludes to this custom: Kings shall be thy nursing fathers, and queens thy nursing mothers.

Verse 1. Ahab had seventy sons — Grandsons are probably comprehended here under the name of sons, as is usual in the Scriptures: though, by several wives, he might have as many sons as Gideon had. These sons or grandsons were now in Samaria, either because they had been bred up there, that being the chief city of the kingdom; or because they had fled thither, upon receiving tidings of the slaughter of Joram; or had been conveyed thither, from different parts, by their friends, as to the strongest place. Here, as appears probable from Jehu’s message, they intended to defend themselves and Ahab’s children, and to set up one as king in Joram’s stead. Jehu wrote letters unto the rulers of Jezreel — Hebrew, the princes of Jezreel, that is, the great persons and officers of the court, which then was, and for some time had been, at Jezreel. These, it seems, had either fled to Samaria upon the news of Jehu’s actions and successes, or had been sent thither by Joram with his sons, to take care of them there. To the elders — Termed such from their age, or rather from their office, being the magistrates or senators of Samaria. And to them that brought up Ahab’s children — That had a more particular care of the several children under the inspection of the princes and elders here mentioned.

Verse 1. Seventy sons, whose end was destruction, like the sons of Gideon, of Saul, and of David. The sure way to build up a house is equity, not polygamy.—Jehu wrote letters. God gave him a high martial spirit to avenge the blood of his saints. Elevation to a great mind inspires dignity of sentiment, and majesty of style.

SLAUGHTER OF AHAB’S SONS, 1-11.

Although Joram and Ahaziah and Jezebel have fallen, the Divine vengeance, which so long has slumbered, will not have finished its work of retribution till every member of Ahab’s guilty house is brought to judgment.

1. Seventy sons in Samaria — The word sons here, as often, is meant to include all Ahab’s living posterity — sons, grandsons, and great-grandsons. Some of these children of Ahab were no doubt very young. Wrote letters — Intercourse by means of written epistles was at this period very common. Sent to Samaria — Where was the chief seat of government, the royal palace, and the court, and where the nobles of the kingdom were generally to be found. The kings of Israel had a palace at Jezreel, (1 Kings 21:1,) and often abode there, but that did not diminish the importance of Samaria. It was more of a summer residence of the king and his family than the chief capital of the kingdom. The rulers of Jezreel — Or, princes of Jezreel, nobles of the kingdom, whose common residence was Jezreel, but who, for some reason not stated, were now at the royal palace at Samaria, where, doubtless, they were often wont to resort. To the elders — The elders of the city of Samaria. These are not to be identified with the rulers or princes just mentioned, but were men of less dignity and power, having their authority confined to matters pertaining more especially to Samaria. Them that brought up Ahab’s children — That is, the guardians and instructors, who had the oversight and training of the young princes. Thus Jehu’s letters were directed to three classes of persons, all of them more or less responsible for the care of the royal family, namely, the nobles, the elders, and the guardians. Expositors have been much troubled to explain why Jehu sent letters from Jezreel to Samaria to the princes of Jezreel. Some have proposed to read rulers of Israel instead of rulers of Jezreel. Keil emends the text according to the Septuagint and Vulgate, and reads rulers of the city, la[rzy being a corruption of la ry[h. But it seems better to understand that the rulers of Jezreel were the supreme court officers of the kingdom, and that they were so called because they commonly resided in Jezreel. It need not seem strange that they were at this time in Samaria, for many supposable items of official business may have called them to the chief seat of the nation; or, perhaps, as some have supposed, they had fled thither from the face of Jehu.

Verse 2. A fenced city also] All here seems to refer to Samaria alone; in it were the magazines and implements of war, &c. No reader need be told that these letters were all ironical. It was the same as if he had said, “Ye have no means of defence; Israel is with me: if you yield not up yourselves and the city, I will put you all to the sword.”

2, 3. As soon as this letter cometh — Most expositors have regarded this letter of Jehu as ironical. Thus Kitto: “There was a latent irony in this letter, for the writer must well have known the real state of the case, and how little likely it was that they would take up the cause of a fallen house, known to have been doomed of God.” But whatever Jehu may have known or thought of their probable feeling and action in the case, the language of this epistle, particularly the closing challenge — fight for your master’s house — is that of bold and menacing defiance rather than of irony, and involves an order for them either to surrender or else prepare for war. Bahr paraphrases it thus: “I am king; but if ye, who have in your possession the chariots, and horses, and arms, are desirous of placing a prince of the house of Ahab on the throne, you thereby begin a war with me.” Very likely he expected to intimidate them, and bring them to submission by this threat.

Verse 3. Fight ye for your master’s house — This he said, because, perhaps, he had received notice of their intentions to do so, and that they were consulting about a successor to Joram: or to try them, whether they would do so, or would be true to him and his designs: or, which is still more likely, he insults over them, and denounces war against them with scorn and derision, being secure of the event, and knowing that they were not able to oppose him.

2, 3. As soon as this letter cometh — Most expositors have regarded this letter of Jehu as ironical. Thus Kitto: “There was a latent irony in this letter, for the writer must well have known the real state of the case, and how little likely it was that they would take up the cause of a fallen house, known to have been doomed of God.” But whatever Jehu may have known or thought of their probable feeling and action in the case, the language of this epistle, particularly the closing challenge — fight for your master’s house — is that of bold and menacing defiance rather than of irony, and involves an order for them either to surrender or else prepare for war. Bahr paraphrases it thus: “I am king; but if ye, who have in your possession the chariots, and horses, and arms, are desirous of placing a prince of the house of Ahab on the throne, you thereby begin a war with me.” Very likely he expected to intimidate them, and bring them to submission by this threat.

Verse 4. Two kings stood not before him] That is Joram and Ahaziah.

Verse 4. Behold, two kings stood not before him — All the power and interest of two kings, either in Jezreel or in the army, could not prevent his executing his design, his killing them both, and invading the kingdom of one of them. It is true, he surprised these kings, which considerably weakens their argument; but fear and self-love made them easily yield to it.

4. Two kings — Joram and Ahaziah.

V. 5. The house-The chief governor of the kings palace. City-The chief magistrate or military governor.

Verse 5. He that was over the house, &c.] Thus all the constituted authorities agreed to submit.

Will do all that thou shalt bid us] They made no conditions, and stood pledged to commit the horrid murders which this most execrable man afterwards commanded.

Verse 5. He that was over the house — The chief governor of the king’s palace. He that was over the city — The chief magistrate, or military governor. We will do all that thou shalt bid us — They propose no conditions or delays, but submit all to his mercy.

5. He that was over the house — That one of the supreme princes or rulers who, like Ahishar in Solomon’s time, (1 Kings 4:6,) was the king’s chamberlain. He that was over the city — The marshal, or, like Amon in the time of Ahab, (1 Kings 22:26,) the chief military governor of the city. We will not make any king — They at once acknowledge Jehu as king, and pledged submission to his will.

Verse 6. Come to me to Jezreel] Therefore the letters were not written to Jezreel, but from Jezreel to Samaria.

Verse 6. He wrote a letter the second time — Thus Jezebel is requited for her letter, directed in like manner to the elders of Naboth’s city, whereby his life was wickedly taken away: and it is probable that some of these elders were concerned in that very business, which makes the judgment of God more remarkable. Take ye the heads of the men — This word, men, seems to imply that some of them, at least, were grown up, who doubtless trod in their parents’ steps: and those that were younger were justly cut off for their parents’ sins; of which see on Exodus 20:5. “Besides the accomplishment of the divine decree,” says Dr. Dodd, “Jehu had a further design in requesting this cruel service of the rulers, and elders, and great men of the nation, namely, hereby to involve them in the same crime and conspiracy with himself; for, by prevailing with them to murder Ahab’s kinsmen in this manner, he bound them so closely to his interest, that if any of the inferior people had been inclined to oppose his designs, they were, by this means, deprived of any man of distinction to head them; and not only so, but, by this expedient, Jehu thought that he might in a great measure lessen, if not entirely remove the odium of his own cruel and perfidious conduct.”

SLAUGHTER OF AHAB’S SONS, 1-11.

Although Joram and Ahaziah and Jezebel have fallen, the Divine vengeance, which so long has slumbered, will not have finished its work of retribution till every member of Ahab’s guilty house is brought to judgment.

1. Seventy sons in Samaria — The word sons here, as often, is meant to include all Ahab’s living posterity — sons, grandsons, and great-grandsons. Some of these children of Ahab were no doubt very young. Wrote letters — Intercourse by means of written epistles was at this period very common. Sent to Samaria — Where was the chief seat of government, the royal palace, and the court, and where the nobles of the kingdom were generally to be found. The kings of Israel had a palace at Jezreel, (1 Kings 21:1,) and often abode there, but that did not diminish the importance of Samaria. It was more of a summer residence of the king and his family than the chief capital of the kingdom. The rulers of Jezreel — Or, princes of Jezreel, nobles of the kingdom, whose common residence was Jezreel, but who, for some reason not stated, were now at the royal palace at Samaria, where, doubtless, they were often wont to resort. To the elders — The elders of the city of Samaria. These are not to be identified with the rulers or princes just mentioned, but were men of less dignity and power, having their authority confined to matters pertaining more especially to Samaria. Them that brought up Ahab’s children — That is, the guardians and instructors, who had the oversight and training of the young princes. Thus Jehu’s letters were directed to three classes of persons, all of them more or less responsible for the care of the royal family, namely, the nobles, the elders, and the guardians. Expositors have been much troubled to explain why Jehu sent letters from Jezreel to Samaria to the princes of Jezreel. Some have proposed to read rulers of Israel instead of rulers of Jezreel. Keil emends the text according to the Septuagint and Vulgate, and reads rulers of the city, la[rzy being a corruption of la ry[h. But it seems better to understand that the rulers of Jezreel were the supreme court officers of the kingdom, and that they were so called because they commonly resided in Jezreel. It need not seem strange that they were at this time in Samaria, for many supposable items of official business may have called them to the chief seat of the nation; or, perhaps, as some have supposed, they had fled thither from the face of Jehu.

V. 7. Sent them-Jehu justly required this, because the sovereign lord of all mens lives commanded it, but the Samaritans wickedly obeyed it, without any knowledge of, or regard to God’s command.

Verse 7. Put their heads in baskets] What cold-blooded wretches were the whole of these people!

Verse 7. They took the king’s sons, and slew seventy persons — Having been wickedly obsequious to Jezebel’s order for the murder of Naboth, now, by the same base spirit, they are as pliable to Jehu, and as ready to obey his orders for the murder of Ahab’s sons. From this example, princes may learn two important lessons: 1st, Not to place any dependance on the attachment or fidelity of those who are not influenced by the fear of God, and the dictates of conscience: for who can reasonably expect him to be true to his prince who is false to his God? 2d, Not to aim at arbitrary power, lest they be found rolling a stone, which, some time or other, will return upon themselves. 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.

SLAUGHTER OF AHAB’S SONS, 1-11.

Although Joram and Ahaziah and Jezebel have fallen, the Divine vengeance, which so long has slumbered, will not have finished its work of retribution till every member of Ahab’s guilty house is brought to judgment.

1. Seventy sons in Samaria — The word sons here, as often, is meant to include all Ahab’s living posterity — sons, grandsons, and great-grandsons. Some of these children of Ahab were no doubt very young. Wrote letters — Intercourse by means of written epistles was at this period very common. Sent to Samaria — Where was the chief seat of government, the royal palace, and the court, and where the nobles of the kingdom were generally to be found. The kings of Israel had a palace at Jezreel, (1 Kings 21:1,) and often abode there, but that did not diminish the importance of Samaria. It was more of a summer residence of the king and his family than the chief capital of the kingdom. The rulers of Jezreel — Or, princes of Jezreel, nobles of the kingdom, whose common residence was Jezreel, but who, for some reason not stated, were now at the royal palace at Samaria, where, doubtless, they were often wont to resort. To the elders — The elders of the city of Samaria. These are not to be identified with the rulers or princes just mentioned, but were men of less dignity and power, having their authority confined to matters pertaining more especially to Samaria. Them that brought up Ahab’s children — That is, the guardians and instructors, who had the oversight and training of the young princes. Thus Jehu’s letters were directed to three classes of persons, all of them more or less responsible for the care of the royal family, namely, the nobles, the elders, and the guardians. Expositors have been much troubled to explain why Jehu sent letters from Jezreel to Samaria to the princes of Jezreel. Some have proposed to read rulers of Israel instead of rulers of Jezreel. Keil emends the text according to the Septuagint and Vulgate, and reads rulers of the city, la[rzy being a corruption of la ry[h. But it seems better to understand that the rulers of Jezreel were the supreme court officers of the kingdom, and that they were so called because they commonly resided in Jezreel. It need not seem strange that they were at this time in Samaria, for many supposable items of official business may have called them to the chief seat of the nation; or, perhaps, as some have supposed, they had fled thither from the face of Jehu.

Verse 8. Lay ye them in two heaps] It appears that the heads of these princes had arrived at Jezreel in the night time: Jehu ordered them to be left at the gate of the city, a place of public resort, that all the people might see them, and be struck with terror, and conclude that all resistance to such authority and power would be vain.

Verse 8. Lay them at the entering in of the gate — The place of judicature, to signify that this was an act of God’s righteous judgment: and this being the place of public concourse for justice and other business, and where people were continually passing and repassing, the laying them there was to expose them to public view, that all might know there was no one left of Ahab’s posterity to reign over them.

8. Lay ye them in two heaps — “This cutting off of heads in collective masses, and making them into heaps, is or has been frightfully common in the East; and an Oriental, familiar with blood and beheading from his cradle, would read this portion of Scripture with little, if any, of the disgust and horror, and certainly with none of the surprise, with which it inspires us. After a battle, or a massacre, or the rout of a band of robbers, the heads are, as in the present instance, heaped up pyramidally, faces outward, on each side the palace gate; and the builder of this horrid pile, if a man of taste and fancy, usually reserves a head with a fine long beard to form the crown of his handiwork. Nothing so much shocks a European in the East as the frightful cheapness of human life, and with it, of human heads. In Persia it has not seldom been known for the king to express his displeasure at a town or village by demanding from it a pyramid of heads of given dimensions.” — Kitto. Until the morning — The heads had probably reached Jezreel at night.

Verse 9. Ye be righteous] Another irony, intended partly to excuse himself, and to involve them in the odium of this massacre, and at the same time to justify the conduct of both, by showing that all was done according to the commandment of the Lord.

Verses 9, 10. He said to all the people, Ye be righteous — This is spoken ironically: as much as to say, You may look upon me as a very wicked man, for rebelling against my master and killing him: but look here; see, your chief men, the confidants and favourites of Joram, have slain seventy of his sons committed to their custody! Know now, &c. — As if he had said, The truth is, neither I nor they are to be blamed, nor you, that assisted and encouraged me herein; for this is not man’s work, but God’s, and done at his command. The Lord hath done that which he spake by his servant Elijah — Whom he mentions rather than Elisha; partly because Elijah was now dead, and therefore his name and memory were more sacred than Elisha’s, who was yet alive; it being the general practice and folly of mankind, to value and honour, after their death, those whom they contemned while they lived; and partly because Elijah’s prophecy was known and famous, while Elisha’s was delivered in a corner, and that not from his own mouth, but by one of the sons of the prophets.

Ver. 9. Who slew all these? He was careful to associate the citizens, as well as the soldiers, in the total excision of Ahab’s house. It is rarely wise for kings to interfere with religion.

9. Ye be righteous — That is, ye are not guilty of the blood of the house of Ahab. So far as these massacres have gone I know that ye are innocent. I conspired — I confess and cannot deny that I conspired against Joram, and slew him. But who slew all these — I did not, and I know that ye did not; who, then, is guilty in this case? He wished the people to understand that in this work of blood there were other ministers of Divine judgment besides himself. Most commentators explain these words, like the letter of Jehu above, as the language of sarcasm or irony, and suppose that Jehu either intended to involve them in the odium and guilt of this slaughter, or at least to keep them in ignorance of the fact that he had himself given orders for their slaughter. But this is altogether unnecessary, and unauthorized by any thing that appears in the text. Doubtless what Jehu had done towards this massacre was well known to all the people of Jezreel. He had, indeed, in a certain sense, ordered it, (verse 6,) but yet in such a way as to involve the nobles and elders and guardians in the guilt as much as himself. Their ready and prompt obedience, in beheading these seventy persons, was, perhaps, hardly expected by Jehu; and when he saw it, he at once began to feel that he was comparatively guiltless of their blood.

Verses 9, 10. He said to all the people, Ye be righteous — This is spoken ironically: as much as to say, You may look upon me as a very wicked man, for rebelling against my master and killing him: but look here; see, your chief men, the confidants and favourites of Joram, have slain seventy of his sons committed to their custody! Know now, &c. — As if he had said, The truth is, neither I nor they are to be blamed, nor you, that assisted and encouraged me herein; for this is not man’s work, but God’s, and done at his command. The Lord hath done that which he spake by his servant Elijah — Whom he mentions rather than Elisha; partly because Elijah was now dead, and therefore his name and memory were more sacred than Elisha’s, who was yet alive; it being the general practice and folly of mankind, to value and honour, after their death, those whom they contemned while they lived; and partly because Elijah’s prophecy was known and famous, while Elisha’s was delivered in a corner, and that not from his own mouth, but by one of the sons of the prophets.

10. The Lord hath done — This language confirms our exposition of the preceding verse. Jehu wishes the people to understand that these massacres are no work of private revenge, but a most signal fulfilling of Jehovah’s word by the prophet Elijah. See 1 Kings 21:19-29. Strange that the man, who so clearly recognized his mission as a minister of Divine judgment, utterly failed to see that by cleaving to the sins of Jeroboam he exposed himself to the same judgment, and that, sooner or later, Divine righteousness would “avenge the blood of Jezreel upon the house of Jehu.” Compare note on verses 29, 30.

V. 11. Left none-In that place and kingdom; for he did leave some of the royal seed of Judah.

Verse 11. Jehu slew all] So it appears that the great men who had so obsequiously taken off the heads of Ahab’s seventy sons, fell also a sacrifice to the ambition of this incomparably bad man.

Verse 11. So Jehu slew all his great men — Whom Ahab had advanced and made great in wealth, or honour and quality; who had been partners with him in his sins, and were likely to avenge Joram’s death. And his priests — Who had served him in his idolatrous worship, and confirmed him in it. Or, his chief officers of state, as the word rendered priests sometimes signifies, and is translated: see 2 Samuel 8:18; 1 Chronicles 18:17. Until he left him none remaining — To wit, in that place: but there were still some remaining in Samaria, (verse 17,) whom he afterward destroyed, and some of the royal seed of Judah, descended from Ahab’s daughter.

11. Slew all that remained — There was yet remaining in Jezreel not a few of the court favourites and friends of the royal family, and these Jehu proceeded at once to slay, and probably in presence of all the people. None dared oppose or resist him, for the people felt, as he had shown, that this was a fulfilling of prophecy. Great men — State officers who were then in Jezreel. Kinsfolks — Distant relatives, or intimate acquaintances, who had been accustomed to receive court favours. Priests — His private court priests, who were devoted to the calf-worship which Jeroboam had established, and Ahab had continued to encourage.

SLAUGHTER OF AHAZIAH’S BRETHREN AND AHAB’S ADHERENTS IN

SAMARIA, 12-17,

Verse 12. The shearing house] Probably the place where the shepherds met for the annual sheep shearing.

Verses 12-14. And he arose, and came to Samaria — Having finished his work in Jezreel, he went to prosecute it in the chief city of his kingdom, which most needed reformation. Jehu met the brethren of Ahaziah — Not strictly such; for his brethren, properly speaking, had been carried captive, and, it seems, killed also, before this time, as we read 2 Chronicles 21:17. Therefore, by brethren here, we must understand his brother’s sons, as is explained 2 Chronicles 22:8, or others of his near kinsmen, such being often called brethren in Scripture. We go down to salute the children of the king, &c. — They undoubtedly had set out from Jerusalem for this purpose, before they knew any thing of Joram’s being killed, and Jehu’s having seized the kingdom: and it appears by their answer, that they did not yet know any thing of it. And he said, Take them alive, &c. — They were allied to the family of Ahab by the mother’s side, (2 Kings 8:18,) and therefore being afraid lest, if they were suffered to live, they might find means to be avenged of him for the death of Joram, Ahaziah, Jezebel, and their children, whom they were going to visit, he ordered them to be slain; perhaps under pretence of fulfilling Elijah’s prophecy, 1 Kings 21:21. It seems, however, evident, that prediction did not extend so far, but would have been amply fulfilled by cutting off all of his family and blood within the kingdom of the ten tribes.

12. Came to Samaria — That is, on his way towards Samaria; for a part of the events here recorded occurred on Jehu’s way thither. Having finished the work of judgment at Jezreel, he proceeds to the metropolis of the kingdom, there to complete more fully his dreadful mission. The shearing house — More literally, house of binding of the shepherds. This, like the house of the garden in 2 Kings 9:27, is a translation of a Hebrew proper name. The original word is Beth-eked, the name of a place between Jezreel and Samaria, probably identical with Beit-kad, some five or six miles southeast of Jezreel. It was probably called Beth-eked of the shepherds, from its being a common resort of the shepherds of the neighbouring country.

Verse 13. The brethren of Ahaziah] The relatives of his family; for it does not appear that he had any brethren, properly so called: but we know that the term brethren among the Jews signified the relatives of the same family, and especially brothers’ and sisters’ children: and that these-were such, see 2 Chronicles 22:8.

We go down to salute, &c.] So promptly had Jehu executed all his measures, that even the nearest relatives of the murdered kings had not heard of their death, and consequently had no time to escape. They were all taken as in a net.

Verses 12-14. And he arose, and came to Samaria — Having finished his work in Jezreel, he went to prosecute it in the chief city of his kingdom, which most needed reformation. Jehu met the brethren of Ahaziah — Not strictly such; for his brethren, properly speaking, had been carried captive, and, it seems, killed also, before this time, as we read 2 Chronicles 21:17. Therefore, by brethren here, we must understand his brother’s sons, as is explained 2 Chronicles 22:8, or others of his near kinsmen, such being often called brethren in Scripture. We go down to salute the children of the king, &c. — They undoubtedly had set out from Jerusalem for this purpose, before they knew any thing of Joram’s being killed, and Jehu’s having seized the kingdom: and it appears by their answer, that they did not yet know any thing of it. And he said, Take them alive, &c. — They were allied to the family of Ahab by the mother’s side, (2 Kings 8:18,) and therefore being afraid lest, if they were suffered to live, they might find means to be avenged of him for the death of Joram, Ahaziah, Jezebel, and their children, whom they were going to visit, he ordered them to be slain; perhaps under pretence of fulfilling Elijah’s prophecy, 1 Kings 21:21. It seems, however, evident, that prediction did not extend so far, but would have been amply fulfilled by cutting off all of his family and blood within the kingdom of the ten tribes.

Ver. 13. We are the brethren of Ahaziah, brothers, cousins, and kinsmen of the king, going to the grand fête on the recovery of king Jehoram. What an inquisition for innocent blood! Where can we find a parallel, except in the blood of the nobles and clergy of France, for the blood of the protestants visited on the third and fourth generation during the revolution of 1789.

13. Brethren of Ahaziah — 2 Chronicles 22:8 terms them “the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah.” Whence it appears that the word brethren is here to be taken in the wide sense of near relatives and intimate associates and friends. This is a sense the word often bears; and it is likely that not a few of those “that ministered to Ahaziah” were chosen from among his own kindred. His own brothers, all older than himself, had been slain by the Arabians. 2 Chronicles 22:1. We go down to salute the children of the king — Of King Joram, to whom they were also related. They seem not to have heard of the king’s death. Of the queen — Probably the queen-mother, Jezebel, is meant.

Verse 14. The pit of the shearing house] Probably the place where they washed the sheep previously to shearing, or the fleeces after they were shorn off.

Verses 12-14. And he arose, and came to Samaria — Having finished his work in Jezreel, he went to prosecute it in the chief city of his kingdom, which most needed reformation. Jehu met the brethren of Ahaziah — Not strictly such; for his brethren, properly speaking, had been carried captive, and, it seems, killed also, before this time, as we read 2 Chronicles 21:17. Therefore, by brethren here, we must understand his brother’s sons, as is explained 2 Chronicles 22:8, or others of his near kinsmen, such being often called brethren in Scripture. We go down to salute the children of the king, &c. — They undoubtedly had set out from Jerusalem for this purpose, before they knew any thing of Joram’s being killed, and Jehu’s having seized the kingdom: and it appears by their answer, that they did not yet know any thing of it. And he said, Take them alive, &c. — They were allied to the family of Ahab by the mother’s side, (2 Kings 8:18,) and therefore being afraid lest, if they were suffered to live, they might find means to be avenged of him for the death of Joram, Ahaziah, Jezebel, and their children, whom they were going to visit, he ordered them to be slain; perhaps under pretence of fulfilling Elijah’s prophecy, 1 Kings 21:21. It seems, however, evident, that prediction did not extend so far, but would have been amply fulfilled by cutting off all of his family and blood within the kingdom of the ten tribes.

14. Take them alive — So that none may escape, as might have been the case had they proceeded to slay them as they took them one by one. At the pit of the shearing house — Rather, at the pit of Beth-eked. See note on verse 12. This pit was some well-known cistern or well belonging to the town.

V. 15. Rechab-A Kenite, 1 Chronicles 2:55, and a man of singular prudence and piety. Coming-To congratulate with him, for the destruction of that wicked family; and to encourage him to proceed in fulfilling the will of God. Him-Jehu saluted Jehonadab. Is, &c.-Dost thou heartily approve of me, and my present proceedings.

Verse 15. Jehonadab the son of Rechab] For particulars concerning this man, his ancestry, and posterity, see the notes on Jer. 35. Is thine heart right] With me, in the prosecution of a reform in Israel; as my heart is with thy heart in the true religion of Jehovah, and the destruction of Baal?

It is.] I wish a reform in the religion of the country; I am his friend who shall endeavour to promote it.

Give me thine hand.] This has been generally considered as exacting a promise from Jehonadab; but does it mean any more than his taking him by the hand, to help him to step into his chariot, in which Jehu was then sitting? Jehonadab was doubtless a very honourable man in Israel; and by carrying him about with him in his chariot, Jehu endeavoured to acquire the public esteem. “Jehu must be acting right, for Jehonadab is with him, and approves his conduct.”

Verses 15, 16. He lighted on Jehonadab — A Kenite, (1 Chronicles 2:55,) and a man of singular prudence and piety, as appears from this history, and from Jeremiah 35:6; from him descended the race of the Rechabites. And he saluted him — That is, Jehu saluted Jehonadab. It is likely Jehonadab was in great favour with the people, on account of the strictness of his life and virtue, and that this, in part, induced Jehu to speak so kindly to him, and court his friendship. And said, Is thy heart right, &c. — Dost thou love me as sincerely and fervently as I love thee, and approve of my present proceedings, as I approve of thy institutions? If it be, give me thy hand — As a sign of friendship and fidelity. These seem to be the words of Jehu. And he said, Come, and see my zeal for the Lord — For the vindication of his honour, and the execution of his commands. Do not believe my words, but mine actions, which thine eyes shall behold. So they made him ride in his chariot — The servants opened the door of his chariot, and Jehu took him up into it. And while he thus put some honour upon Jehonadab, he received more honour from him. For all pious and sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. “This is not the only time,” says Henry, “that the piety of some has been made to serve the policy of others; and that designing men have strengthened themselves by drawing good men into their interests.”

Ver. 15. Jehonadab, prince of his pastoral tribe, a faithful man to the religion of his ancient fathers, now rejoicing that the wicked were put down. Jehu honoured him as a prince, by taking him into his chariot. All men spontaneously hailed Jehu as the spark which ignites the powder.

15. Jehonadab the son of Rechab coming to meet him — The name is written Jonadab in Jeremiah 35:6, 10, 19. The house of Rechab were descendants of the Kenites, (1 Chronicles 2:55,) who journeyed with the Israelites through the wilderness, (Numbers 10:29,) and had settled in various parts of the land. Judges 1:16; 4:11; 1 Samuel 15:6. This Jehonadab had brought all his father’s house to pledge themselves to abstain from wine, and to pursue the nomadic habits of their ancestors, and always dwell in tents. See Jeremiah 35. He was doubtless, therefore, well known in Israel as a man of great austerity; he had probably mourned over the prevailing idolatry, and now, hearing of what Jehu had done and said, he recognised in him a minister of Jehovah to execute judgment on the wicked house of Ahab, and went forth to meet him, and declare to him that his heart was with him in this ministry of judgment. Is thine heart right, as my heart is with thy heart — Jehu was anxious to know if, in this bloody work, which he might well fear would not be very popular in Israel, he had the sympathy and approval of the distinguished pietist Jehonadab. To have his sympathy would be no small advantage to his cause. So he asks: Is thy heart really in sympathy with mine in this ministry of Divine judgment? If it be — There is nothing in the Hebrew that answers well to if. It should be rendered: Jehonadab answered, It is, yea, it is; give me thy hand. Jehonadab did not leave Jehu to do all the talking. He first offered his hand to the conqueror, and then Jehu gave him his hand and took him into his chariot. So Jehu found him a helper in his work of doom.

Verse 16. Come with me, and see my zeal for the Lord.] O thou ostentatious and murderous hypocrite! Thou have zeal for Jehovah and his pure religion! Witness thy calves at Dan and Bethel, and the general profligacy of thy conduct. He who can call another to witness his zeal for religion, or his works of charity, has as much of both as serves his own turn.

Verses 15, 16. He lighted on Jehonadab — A Kenite, (1 Chronicles 2:55,) and a man of singular prudence and piety, as appears from this history, and from Jeremiah 35:6; from him descended the race of the Rechabites. And he saluted him — That is, Jehu saluted Jehonadab. It is likely Jehonadab was in great favour with the people, on account of the strictness of his life and virtue, and that this, in part, induced Jehu to speak so kindly to him, and court his friendship. And said, Is thy heart right, &c. — Dost thou love me as sincerely and fervently as I love thee, and approve of my present proceedings, as I approve of thy institutions? If it be, give me thy hand — As a sign of friendship and fidelity. These seem to be the words of Jehu. And he said, Come, and see my zeal for the Lord — For the vindication of his honour, and the execution of his commands. Do not believe my words, but mine actions, which thine eyes shall behold. So they made him ride in his chariot — The servants opened the door of his chariot, and Jehu took him up into it. And while he thus put some honour upon Jehonadab, he received more honour from him. For all pious and sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. “This is not the only time,” says Henry, “that the piety of some has been made to serve the policy of others; and that designing men have strengthened themselves by drawing good men into their interests.”

16. See my zeal for the Lord — He thus communicates his further purpose to continue the work of destruction. Some have thought that this was all pretended zeal and showy hypocrisy, but in verse 30 the Lord commends Jehu for having done well, and declares that his bloody work was right in his eyes, and according to the feelings of his own heart. In other things Jehu sinned, (verse 31,) and it is not pretended that all his measures and motives in his work of doom had the approval of God; but in executing judgment on Ahab’s house, his zeal was praised, though it was not without a selfish ambition, and perhaps other elements of wickedness. But we need not call Jehu a heartless boaster and a murderous hypocrite. Shall he be blamed as murderous and cruel who obeys to the very letter Jehovah’s positive command? Comp. 2 Kings 9:6-10. If the fall of the tower in Siloam were really a Divine judgment on the eighteen hapless victims whom it ground to powder, (Luke 13:4,) need we charge the tower with blood-guiltiness and cruelty? Sometimes, indeed, God uses wicked hands to execute his counsels, and holds them guilty for their deeds, (Acts 2:23;) but never does he blame a minister of vengeance for doing what his own word has positively commanded him to do. Let us beware how we curse or blame what God has not blamed. There are in our times too many shallow and unbiblical attempts to ignore the awful severities of Divine justice, as revealed in God’s word.

Verse 17. He slew all that remained unto Ahab in Samaria — Either all his household, or, rather, all his kindred and relations, though more remote from him. This he did, no doubt, under pretence of zeal for God, and to fulfil the prophecy of Elijah; but there is too much reason to apprehend, from several of his actions, and, indeed, his general conduct, that in this, as well as in several of the other slaughters which he made, his chief motive was to secure the kingdom to himself and his posterity.

17. All that remained unto Ahab in Samaria — That is, all relatives or adherents and partisans of Ahab’s family that were not included in the seventy persons (verse 7) whom the nobles had slain.

V. 18. Jehu said-The words being manifestly false, and spoken with a design to deceive, cannot be excused, this being an unmovable principle, That we must not do the least evil, that the greatest good may come.

Verse 18. Ahab served Baal a little] Jehu had determined to have no worship in Israel but that of the golden calves at Dan and Bethel; therefore he purposes to destroy all the worshippers of Baal: and that he may do it without suspicion, he proclaims a great sacrifice; and that he may do it the more easily, he gathers them all together into one place.

Verse 18. Jehu gathered all the people together — By their representatives, their elders, or rulers, as was usual, to whom he imparts his mind, and who, being generally corrupt, and mere time-servers, and such as had no sense of religion, made no opposition to his resolution, but seemed to comply with it. Ahab served Baal a little, but Jehu shall serve him much — As if he had said, My quarrel is only with Ahab’s family, and not with Baal, which my actions shall show: which words, being manifestly false, and spoken with a design to deceive, cannot be excused from sin; this being an immoveable principle, that we must not do the least evil, that the greatest good may come. Though it was lawful, and even commendable, to slay the worshippers of Baal, God’s law having enjoined that idolaters should be put to death, yet it was by no means lawful to use treachery, and to deceive them to their destruction, on the faith of false pretences. These were actions no way suitable or agreeable to the God of truth, and such as ought never to have been practised by any that desired to please him.

SLAUGHTER OF THE BAAL WORSHIPPERS, 18-28.

There remains yet one more deed of blood to rid the kingdom of Israel from the curse of Ahab’s rule. The priests and worshippers of Baal were so involved in the fortunes of Ahab’s dynasty, that, with them living, Jehu must sit insecurely on the throne. He accordingly takes subtle measures to exterminate them all; and thus the sword of Jehu completes the work which Elijah began at the brook Kishon. 1 Kings 18:40, note.

18. Ahab served Baal a little — There were dark depths of fearful meaning underneath these words of treachery.

Verse 19. Whosoever shall be wanting, he shall not live.] Because, as he will thereby show himself without zeal for the service of his God, he will justly forfeit his life. All this was done in the very spirit of deceit.

Verse 19. Call unto me all the prophets of Baal, and all his servants — Either, 1st, All his ministers, of whom it seems there were several sorts, of which two are here distinctly mentioned, his prophets and priests; and the rest, of the inferior sort, may be comprehended under the general title of servants, because they were to attend upon the others in their ministrations. Or, 2d, All his worshippers, as the word here rendered servants is translated in the close of this verse. If it be inquired how all these could be contained in one house of Baal, it may be answered, that the number of the worshippers of Baal had been greatly diminished by the ministry of Elijah and Elisha, and the rest of the prophets; and by Joram’s neglect and disuse of that worship. Besides, this house or temple of Baal was probably very large and capacious, being in the royal city, nigh the king’s palace, and intended for the use of the king, queen, and whole court, and for great and high solemnities, and therefore was the chief building of the sort in the kingdom. Moreover, as by the house or temple of God, at Jerusalem, we are frequently to understand, not only the principal building, but all the other buildings or courts belonging to it, in which the worshippers stood when they worshipped, so it might be here; and in that case there would be space sufficient for all the worshippers of Baal that can reasonably be thought to have been at that time in Israel.

19. The prophets… servants… priests — Every representative and devotee of the Baal worship must be present at this great sacrifice. Jehu did it in subtilty — His craft and guile on this occasion were in fearfulness equal to the duplicity and baseness which prepared the way for the massacre of St. Bartholomew. His Divine commission doubtless authorized him to cut off the worshippers of Baal, but not by guile. God praised his zeal in rooting out idolatry, but not his subtilty.

Verses 20, 21. Jehu said, Proclaim, &c. — Hebrew, sanctify. Prepare yourselves and all things necessary for this solemn day, and sacrifice, and feast, which I intend to keep. There was not a man left that came not — It may seem strange, after what Jehu had done in destroying the family of Ahab, that the worshippers of Baal could be induced to assemble together. But it should be observed, that as Jehu was a person of known indifference in matters of religion, who in this respect had always conformed to the humours of the court, and in the reign of King Ahab had been a strenuous worshipper of Baal; the people could not tell, when they read his proclamation for a great feast to Baal, but that he had returned, in good earnest, to the religion which he once embraced, and only deserted for a while, in complacency to others. But whether they deluded themselves into this persuasion or not, they knew by experience that Jehu was a man of a fierce and bloody temper, who would not fail to put his threats in execution; and, therefore, reading in the same proclamation, Whosoever shall be wanting, he shall not live, (verse 19,) they found themselves reduced to this sad dilemma, either to go or die. Hence they thought it the wisest method to run the hazard, and throw themselves upon his mercy; having this, at least, to plead for themselves, that they were not disobedient to his commands. See Poole and Dodd.

SLAUGHTER OF THE BAAL WORSHIPPERS, 18-28.

There remains yet one more deed of blood to rid the kingdom of Israel from the curse of Ahab’s rule. The priests and worshippers of Baal were so involved in the fortunes of Ahab’s dynasty, that, with them living, Jehu must sit insecurely on the throne. He accordingly takes subtle measures to exterminate them all; and thus the sword of Jehu completes the work which Elijah began at the brook Kishon. 1 Kings 18:40, note.

18. Ahab served Baal a little — There were dark depths of fearful meaning underneath these words of treachery.

Verses 20, 21. Jehu said, Proclaim, &c. — Hebrew, sanctify. Prepare yourselves and all things necessary for this solemn day, and sacrifice, and feast, which I intend to keep. There was not a man left that came not — It may seem strange, after what Jehu had done in destroying the family of Ahab, that the worshippers of Baal could be induced to assemble together. But it should be observed, that as Jehu was a person of known indifference in matters of religion, who in this respect had always conformed to the humours of the court, and in the reign of King Ahab had been a strenuous worshipper of Baal; the people could not tell, when they read his proclamation for a great feast to Baal, but that he had returned, in good earnest, to the religion which he once embraced, and only deserted for a while, in complacency to others. But whether they deluded themselves into this persuasion or not, they knew by experience that Jehu was a man of a fierce and bloody temper, who would not fail to put his threats in execution; and, therefore, reading in the same proclamation, Whosoever shall be wanting, he shall not live, (verse 19,) they found themselves reduced to this sad dilemma, either to go or die. Hence they thought it the wisest method to run the hazard, and throw themselves upon his mercy; having this, at least, to plead for themselves, that they were not disobedient to his commands. See Poole and Dodd.

21. House of Baal — The great temple which Ahab built in Samaria for the honour of this Phenician idol. 1 Kings 16:32. From one end to another — Literally, from mouth to mouth. An idiomatic phrase meaning from aperture or opening to opening, or from entrance to exit.

Verse 22. He said unto him that was over the vestry] The word vestry comes from vestiarium, and that from vestes, garments, from vestio, I clothe; and signifies properly the place where the sacerdotal robes and pontifical ornaments are kept. The priests of Baal had their robes as well as the priests of the Lord; but the garments were such that one could be easily distinguished from the other.

Verse 22. He said, Bring forth vestments — Sacred garments, such as were used by the priests, and others of God’s ministers in his service; whence idolaters borrowed the custom of using such garments in the worship of their false gods. For all the worshippers of Baal — It can hardly be supposed, that absolutely all the people that worshipped Baal, and were now assembled, are included here, and had vestments brought them; because the people in general wore no distinct garments in their worship, whether of Jehovah or Baal, but the priests and other ministers only.

Ver. 22. Vestments. This last stroke fell on the priests; they were known by their robes.

22. Him that was over the vestry — The officer having charge of the sacred vestments, and the apartments in which they were kept. Bring forth vestments — These were the priestly robes in which the ministers of Baal officiated. Jehu would have them perish in their sacred robes.

Verse 23. None of the servants of the Lord] Though he was not attached to that service, yet he would tolerate it; and as he was led to suppose that he was fulfilling the will of Jehovah in what he was doing, he would of course treat his worship and worshippers with the more respect. He might have ordered the search to be made on pretense of expelling any of those whom they would consider the profane, especially as this was “a solemn assembly for Baal,” as was the custom with the heathen when any extraordinary exhibition of or for their god was expected; thus Callimachus, (Hymn to Apollo,) after imagining the temple and its suburbs to be shaken by the approach of Apollo, cries out, Ekav, ekav, ostiv, alitrov. To prevent any suspicion of his real design, such might have been Jehu’s plea, else alarm must have been excited, and perhaps some would have escaped.

Verse 23. And Jehonadab — Whom the Baalites, possibly, did not know, and therefore suspected nothing inimical to their worship: or, if any of the more sagacious began to suspect any thing, it was now too late to amend their error. Look that there be here with you none of the servants of the Lord — Intimating that their presence would offend Baal, and pollute his worship. Jehu’s real intention, however, was, that none but the worshippers of Baal should be slain, and therefore he caused this search to be made, lest any other Israelite, out of curiosity, or from any other motive, should have entered the temple.

Ver. 23. Look that there be none of the servants of the Lord. There was a great enmity between the worshippers of Baal, and the servants of the Lord. Besides, Baal had no doubt his mysteries, as well as his worshippers, which might readily be distinguished by the favours they wore at festivals in honour of their gods.

SLAUGHTER OF THE BAAL WORSHIPPERS, 18-28.

There remains yet one more deed of blood to rid the kingdom of Israel from the curse of Ahab’s rule. The priests and worshippers of Baal were so involved in the fortunes of Ahab’s dynasty, that, with them living, Jehu must sit insecurely on the throne. He accordingly takes subtle measures to exterminate them all; and thus the sword of Jehu completes the work which Elijah began at the brook Kishon. 1 Kings 18:40, note.

18. Ahab served Baal a little — There were dark depths of fearful meaning underneath these words of treachery.

Verses 24, 25. When they went in to offer sacrifices — When some went to the altar to offer in the name of the rest. Jehu appointed fourscore men without — Far more being, doubtless, in readiness to assist them in case of any opposition. As he had made an end of offering — That is, as the chief priest of Baal had made an end. So far Jehu suffered them to proceed, either because till then they were not all come into the house; or because, being taken in the very act of gross idolatry, their punishment would appear to be more just and reasonable. Jehu said to the guard and the captains — To the fourscore men and their officers. The guard, &c., cast them out — Cast their carcasses out, of the house. And went to the city of the house of Baal — To some buildings belonging to that house; which may be here called the city, because they were very numerous and capacious. For as there were divers chambers and rooms built without the temple, belonging to it, for the use of the priests and Levites; so it may probably be conceived that this famous temple of Baal had many such buildings, in some of which the priests of Baal, or of the groves, (whereof there were numbers belonging to the king’s court, 1 Kings 18:19,) peradventure might dwell; and others of them might be for divers uses, belonging to the house and service of Baal: and to these buildings the guard might hastily go to surprise and put to death these inferior ministers of Baal, who were there employed in services belonging to that house, or that solemnity.

SLAUGHTER OF THE BAAL WORSHIPPERS, 18-28.

There remains yet one more deed of blood to rid the kingdom of Israel from the curse of Ahab’s rule. The priests and worshippers of Baal were so involved in the fortunes of Ahab’s dynasty, that, with them living, Jehu must sit insecurely on the throne. He accordingly takes subtle measures to exterminate them all; and thus the sword of Jehu completes the work which Elijah began at the brook Kishon. 1 Kings 18:40, note.

18. Ahab served Baal a little — There were dark depths of fearful meaning underneath these words of treachery.

V. 25. City-To some buildings belonging to this house of Baal, which may be here called the city; because they were very numerous and capacious. For as there were divers chambers and rooms built without the temple, belonging to it, for the use of the priests, and Levites. So it may probably be conceived, That this famous temple of Baal had many such buildings; in some of which, the priests of Baal, or of the groves, (whereof there were great numbers belonging to the king’s court, 1 Kings 18:19,) peradventure might dwell; and others of them might be for divers uses belonging to the house, and service of Baal.

Verse 25. As soon as he had made an end of offering] Had Jehu been a man of any conscientious principle in religion, he would have finished the tragedy before he offered the burnt-offering; but to a man of no religion, the worship of Jehovah and of Baal are alike. If he prefers either, it is merely as a statesman, for political purposes.

To the guard and to the captains] ולשלשים µyxrl leratsim

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

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

Verses 24, 25. When they went in to offer sacrifices — When some went to the altar to offer in the name of the rest. Jehu appointed fourscore men without — Far more being, doubtless, in readiness to assist them in case of any opposition. As he had made an end of offering — That is, as the chief priest of Baal had made an end. So far Jehu suffered them to proceed, either because till then they were not all come into the house; or because, being taken in the very act of gross idolatry, their punishment would appear to be more just and reasonable. Jehu said to the guard and the captains — To the fourscore men and their officers. The guard, &c., cast them out — Cast their carcasses out, of the house. And went to the city of the house of Baal — To some buildings belonging to that house; which may be here called the city, because they were very numerous and capacious. For as there were divers chambers and rooms built without the temple, belonging to it, for the use of the priests and Levites; so it may probably be conceived that this famous temple of Baal had many such buildings, in some of which the priests of Baal, or of the groves, (whereof there were numbers belonging to the king’s court, 1 Kings 18:19,) peradventure might dwell; and others of them might be for divers uses, belonging to the house and service of Baal: and to these buildings the guard might hastily go to surprise and put to death these inferior ministers of Baal, who were there employed in services belonging to that house, or that solemnity.

25. He had made an end of offering — Here Jehu himself is said to do what in fact others did at his command. According to verse 24 the worshippers of Baal offered the sacrifices, but here the act is attributed to Jehu. So in the popular language of all times and of all nations, what one does by the agency of others he does himself. The guard and the captains — Literally, the runners and the third men; that is, the the immediate satellites of Jehu, composed of a distinguished and trusty class of warriors. Cast them out — Cast them out of the temple in which they had been slain the dead bodies of the Baal worshippers. The city of the house of Baal — Not that quarter of the city of Samaria where the temple of Baal was located, as many of the older interpreters explain; but the citadel, the enclosed inner sanctuary of the temple. The multitude of Baal worshippers assembled, and the sacrifices were offered in the atrium or fore-court of the temple, and there the slaughter took place; after which the victors went into the inner apartment or citadel of the house of Baal, and brought forth the images of the idol.

Verses 26, 27. The images of the house of Baal — A collection of different images. The image of Baal — The chief image, which they worshipped more than the rest. And brake down the house of Baal — As, no doubt, they did the rest of the houses of Baal in Israel. And made it a draught-house — A sink or common shore; 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 seven thousand, of all the thousands of Israel, that had not bowed the knee to Baal. Thus will Jehovah, sooner or later, triumph over all the gods of the heathen.

26. Brought… the images — These are supposed to have been wooden statues or pillars consecrated to Baal or some of his associate deities.

V. 27. Draught-house-A sink or common shore.

Verse 27. Made it a draught house] A place for human excrement; so all the versions understand it. Nothing could be more degrading than this; he made it a public necessary.

Verses 26, 27. The images of the house of Baal — A collection of different images. The image of Baal — The chief image, which they worshipped more than the rest. And brake down the house of Baal — As, no doubt, they did the rest of the houses of Baal in Israel. And made it a draught-house — A sink or common shore; 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 seven thousand, of all the thousands of Israel, that had not bowed the knee to Baal. Thus will Jehovah, sooner or later, triumph over all the gods of the heathen.

Ver. 27. A draught-house, a desecrated ruin, yet the grove stood.

27. The image of Baal — This was probably a vast molten statue of the god, erected outside of the temple, perhaps at the portal. A draught house — A place of refuse and filth. The Masoretes have substituted a word which signifies sewers.

Thus did Jehu terribly destroy these worshippers of Baal, mingling their blood with the sacrifices of the altar, and making the very site of their great temple a place of filth. This would cover the very name of Baal with infamy and reproach.

SLAUGHTER OF THE BAAL WORSHIPPERS, 18-28.

There remains yet one more deed of blood to rid the kingdom of Israel from the curse of Ahab’s rule. The priests and worshippers of Baal were so involved in the fortunes of Ahab’s dynasty, that, with them living, Jehu must sit insecurely on the throne. He accordingly takes subtle measures to exterminate them all; and thus the sword of Jehu completes the work which Elijah began at the brook Kishon. 1 Kings 18:40, note.

18. Ahab served Baal a little — There were dark depths of fearful meaning underneath these words of treachery.

V. 29. Jehu departed not-So that it is plain, his religion was but superficial: otherwise it would not have given way to his policy.

Verse 29. Jehu departed not from them — He was partial in his reformation, and did not put away all the evil, because his heart was not right with God. 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 religion not only implies conversion from gross sin, but from all sin, and not only from false gods, but from false modes of worshipping the true God. The worship of Baal, being upheld by the house of Ahab, also contributed to uphold that house, the numerous ministers of that idolatry being, of course, engaged to support the family which supported them, and with which they must stand or fall; hence Jehu could easily part with that worship, and labour to destroy it; but the worship of the calves was a politic idolatry, 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 it. But true religion is not only a conversion from those sins which are hostile to our secular interests, but from those that appear to be friendly to them; in forsaking which is the great trial, whether we can deny ourselves For God, and trust in him.

JEHU’S SINS, MISFORTUNES, AND DEATH, 29-36.

29. Howbeit — While the Scripture history makes prominent the fact that Jehu was God’s instrument to punish the wicked house of Ahab, and overthrow his dynasty, it conceals not his shortcomings and his sins. Jehu, as Kitto very justly remarks, “was one of those decisive, terrible, ambitious, yet prudent, calculating, and passionless men, whom God from time to time raises up to change the fate of empires and to execute his judgments on the earth. He boasted of his zeal — ’Come and see my zeal for the Lord’ — but at the bottom it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.”

V. 30. Done well-In part, and so far as is here expressed.

Verse 30. Thy children of the fourth generation] These four descendants of Jehu were Jehoahaz, Jehoash, Jeroboam the second, and Zechariah; see 2 Kings 14 and 15. This was all the compensation Jehu had in either world, as a recompense of his zeal for the Lord.

Verse 30. The Lord said unto Jehu — By some prophet. Because thou hast done well, &c. — That is, in part. The extirpating of idolaters and idolatry was a thing so far right in God’s eyes, idolatry being an iniquity which he visits as surely and severely as any other, and which is a source of a variety of other abominations. Thy children of the fourth generation shall sit on the throne — Which they did, namely, Jehoahaz, Joash, Jeroboam, and Zachariah. This was more than took place in any of the other royal families of that kingdom. Of the house of Ahab, indeed, there were four kings, but the last two, namely, Ahaziah and Joram, were brothers, so that its reign reached only to the third generation, and that whole family continued but about forty-five years in all: whereas Jehu’s house continued in power for four generations after himself, and in all about a hundred and twenty years: for no services done for God shall go unrewarded.

30. The Lord said unto Jehu — Probably by one of the prophets of the time. Children of the fourth generation — Jehu’s son Jehoahaz reigned seventeen years; Jehoash, sixteen; Jeroboam, forty-one; and Zachariah, six months. Zachariah, of the fourth generation, was slain by Shallum, and thus was this word of the Lord fulfilled; (compare 2 Kings 15:12;) and thus, too, according to the prophecy of Hosea, (Hosea 1:4,) did the Lord “avenge the blood of Jezreel upon the house of Jehu.” For when the minister of Divine judgment himself turned to idolatry, the very blood of his guilty victims might well call for vengeance on him for doing the same things for which be had executed the Divine judgment on them. Romans 2:1.

V. 31. Took no heed-Sin, clearly shewed that his heart was not right with God.

Verse 31. Jehu took no heed] He never made it his study; indeed, he never intended to walk in this way; it neither suited his disposition nor his politics.

Verse 31. But Jehu took no care 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 showed great zeal and care for the rooting out of a false religion; but in the true religion he showed no care, took no heed: was not solicitous to please God and do his duty. With all his heart — His heart, his whole heart, was not engaged in, nor influenced by religion; nor was he truly zealous for the glory of God, and the advancement of true and genuine piety in himself and others. It is evident his own religion was very superficial, and yet God made use of him as an instrument of effecting some reformation in Israel. It is a pity that those who do good to others, are not always good themselves.

JEHU’S SINS, MISFORTUNES, AND DEATH, 29-36.

29. Howbeit — While the Scripture history makes prominent the fact that Jehu was God’s instrument to punish the wicked house of Ahab, and overthrow his dynasty, it conceals not his shortcomings and his sins. Jehu, as Kitto very justly remarks, “was one of those decisive, terrible, ambitious, yet prudent, calculating, and passionless men, whom God from time to time raises up to change the fate of empires and to execute his judgments on the earth. He boasted of his zeal — ’Come and see my zeal for the Lord’ — but at the bottom it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.”

Verse 32. The Lord began to cut Israel short] The marginal reading is best: The Lord cut off the ends; and this he did by permitting Hazael to seize on the coasts, to conquer and occupy the frontier towns. This was the commencement of those miserable ravages which Elisha predicted; see 2 Kings 8:12. And we find from the next verse that he seized on all the land of Gilead, and that of Reuben and Gad, and the half tribe of Manasseh; in a word, whatever Israel possessed on the east side of Jordan.

Verse 32. In those days — In the time of Jehu’s life and reign, verse 34. The Lord began to cut Israel short — Either to diminish the number of the people by cutting them off, or to straiten their borders. Hazael smote them in all the coasts of Israel — In their borders, or the outermost part of their land, beyond Jordan, as it is explained verse 33; and at this time, probably, he executed the cruelties predicted by Elisha, 2 Kings 8:12.

Ver. 32. The Lord began to cut Israel short; for Hazael conquered the north of Galilee, and all the coasts east of Jordan to the Ammonites. Hazael raised the kingdom of Damascus to greater power than it had ever known before.

32. Began to cut Israel short — That is, in the latter part of Jehu’s reign Israel began to suffer those fearful punishments of invasion and conquest from the north and northeast, which finally ended in the total captivity of the land. Jehu’s name occurs on the Assyrian monuments among others who paid tribute to the king of Assyria, and Rawlinson (Historical Evidences, page 113) inclines to the opinion “that from this date both the Jewish and the Israelitish kings held their crowns as fiefs, dependent on the will of the Assyrian monarch, with whom it formally lay to ‘confirm’ each new prince ‘in his kingdom.’” See 2 Kings 14:5, note.

33. From Jordan eastward — This exposed frontier, occupied by the tribes of Reuben, Gad, and Manasseh, was the first to fall into the hands of foreigners. They were more nomadic, and, from constant contact with the neighbouring nations, lost the more rapidly their sympathy with the western tribes. Hazael smote and subjugated them, but Pul and Tiglath-pileser carried them away into captivity. See 1 Chronicles 5:25, 26.

Verse 34. Are they not written in the book of the chronicles] We have no chronicles in which there is any thing farther spoken of this bad man. His reign was long, twenty-eight years; and yet we know nothing of it but the commencement.

FOR barbarity and hypocrisy Jehu has few parallels; and the cowardliness and baseness of the nobles of Samaria have seldom been equalled. Ahab’s bloody house must be cut off; but did God ever design that it should be done by these means? The men were, no doubt, profligate and wicked, and God permitted their iniquity to manifest itself in this way; and thus the purpose of God, that Ahab’s house should no more reign, was completely accomplished: see 1 Kings 21:19, 21, 29. And by this conduct Jehu is said to have executed what was right in God’s eyes, 2 Kings 10:30. The cutting off of Ahab’s family was decreed by the Divine justice; the means by which it was done, or at least the manner of doing, were not entirely of his appointing: yet the commission given him by the young prophet, 2 Kings 9:7, was very extensive. Yet still many things seem to be attributed to God, as the agent, which he does not execute, but only permits to be done.

II KINGS

JEHU’S SINS, MISFORTUNES, AND DEATH, 29-36.

29. Howbeit — While the Scripture history makes prominent the fact that Jehu was God’s instrument to punish the wicked house of Ahab, and overthrow his dynasty, it conceals not his shortcomings and his sins. Jehu, as Kitto very justly remarks, “was one of those decisive, terrible, ambitious, yet prudent, calculating, and passionless men, whom God from time to time raises up to change the fate of empires and to execute his judgments on the earth. He boasted of his zeal — ’Come and see my zeal for the Lord’ — but at the bottom it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.”

JEHU’S SINS, MISFORTUNES, AND DEATH, 29-36.

29. Howbeit — While the Scripture history makes prominent the fact that Jehu was God’s instrument to punish the wicked house of Ahab, and overthrow his dynasty, it conceals not his shortcomings and his sins. Jehu, as Kitto very justly remarks, “was one of those decisive, terrible, ambitious, yet prudent, calculating, and passionless men, whom God from time to time raises up to change the fate of empires and to execute his judgments on the earth. He boasted of his zeal — ’Come and see my zeal for the Lord’ — but at the bottom it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.”

JEHU’S SINS, MISFORTUNES, AND DEATH, 29-36.

29. Howbeit — While the Scripture history makes prominent the fact that Jehu was God’s instrument to punish the wicked house of Ahab, and overthrow his dynasty, it conceals not his shortcomings and his sins. Jehu, as Kitto very justly remarks, “was one of those decisive, terrible, ambitious, yet prudent, calculating, and passionless men, whom God from time to time raises up to change the fate of empires and to execute his judgments on the earth. He boasted of his zeal — ’Come and see my zeal for the Lord’ — but at the bottom it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.”