2 Kings 10:27

of Jezreel, 2Kgs 10:7, 2Kgs 10:8. Jehu shows them to the people, and excuses himself, and states that all is done according to the word of the Lord, 2Kgs 10:9, 2Kgs 10:10. He destroys all the kindred of Ahab that remained in Jezreel, 2Kgs 10:11. He also destroys forty-two men, the brethren of Ahaziah, king of Judah, 2Kgs 10:12-14. He meets with Jehonadab, and takes him with him in his chariot, 2Kgs 10:15, 2Kgs 10:16. He comes to Samaria, and destroys all that were of the kindred of Ahab there, 2Kgs 10:17. He pretends a great zeal for the worship of Baal, and gathers all his priests together, under the pretense of a grand sacrifice, and slays them all, 2Kgs 10:18-25. He burns Baal's images, and makes his temple a draught house, 2Kgs 10:26-28. But he does not depart from the sins of Jeroboam, and does not prosper, 2Kgs 10:29-31. Hazael vexes Israel, 2Kgs 10:32, 2Kgs 10:33. Jehu dies, having reigned over Israel, in Samaria, twenty-eight years, 2Kgs 10:34-36. 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 2Kgs 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 2Kgs 10:6 ); and to these, therefore, Jehu's letters are directed. It is supposed Isaiah ( Isa 49:23 ) alludes to this custom: Kings shall be thy nursing fathers, and queens thy nursing mothers. Verse 2 A fenced city also - All here seems to refer to Samaria alone; in it were the magazines and implements of war, etc. 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 defense; Israel is with me: if you yield not up yourselves and the city, I will put you all to the sword. Verse 4 Two kings stood not before him - That is Joram and Ahaziah. Verse 5 He that was over the house, etc. - 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 6 Come to me to Jezreel - Therefore the letters were not written to Jezreel, but from Jezreel to Samaria. Verse 7 Put their heads in baskets - What cold-blooded wretches were the whole of these people! 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 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. 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 12 The shearing house - Probably the place where the shepherds met for the annual sheep shearing. 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 2Chr 22:8. We go down to salute, etc. - 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. 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. Verse 15 Jehonadab the son of Rechab - For particulars concerning this man, his ancestry, and posterity, see the notes on Jeremiah 35 (note). 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 endeavor 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 honorable man in Israel; and by carrying him about with him in his chariot, Jehu endeavored to acquire the public esteem. "Jehu must be acting right, for Jehonadab is with him, and approves his conduct." 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. 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 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 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 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, Εκας, ἑκας, ὁστις, αλιτρος. 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 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 - לרצים ולשלשים 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. 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. 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 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 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 2Kgs 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 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 1Kgs 21:19, 1Kgs 21:21, 1Kgs 21:29. And by this conduct Jehu is said to have executed what was right in God's eyes, 2Kgs 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, 2Kgs 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. Introduction Athaliah destroys all that remain of the seed royal of Judah, 2Kgs 11:1. Jehosheba hides Joash the son of Ahaziah, and he remains hidden in the house of the Lord six years; and Athaliah reigns over the land, 2Kgs 11:2, 2Kgs 11:3

Interview between Jehu and Jehonadab; the Worshippers of Baal Destroyed. ( b. c. 884.) 15 And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him: and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand. And he gave him his hand; and he took him up to him into the chariot. 16 And he said, Come with me, and see my zeal for the Lord . So they made him ride in his chariot. 17 And when he came to Samaria, he slew all that remained unto Ahab in Samaria, till he had destroyed him, according to the saying of the Lord , which he spake to Elijah. 18 And Jehu gathered all the people together, and said unto them, Ahab served Baal a little; but Jehu shall serve him much. 19 Now therefore call unto me all the prophets of Baal, all his servants, and all his priests; let none be wanting: for I have a great sacrifice to do to Baal; whosoever shall be wanting, he shall not live. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal. 20 And Jehu said, Proclaim a solemn assembly for Baal. And they proclaimed it. 21 And Jehu sent through all Israel: and all the worshippers of Baal came, so that there was not a man left that came not. And they came into the house of Baal; and the house of Baal was full from one end to another. 22 And he said unto him that was over the vestry, Bring forth vestments for all the worshippers of Baal. And he brought them forth vestments. 23 And Jehu went, and Jehonadab the son of Rechab, into the house of Baal, 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. 24 And when they went in to offer sacrifices and burnt offerings, Jehu appointed fourscore men without, 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. 25 And it came to pass, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, Go in, and slay them; let none come forth. And they smote them with the edge of the sword; and the guard and the captains cast them out, and went to the city of the house of Baal. 26 And they brought forth the images out of the house of Baal, and burned them. 27 And they brake down the image of Baal, and brake down the house of Baal, and made it a draught house unto this day. 28 Thus Jehu destroyed Baal out of Israel. Jehu, pushing on his work, is here, I. Courting the friendship of a good man, Jehonadab the son of Rechab, v. 15, 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. xxxv. 6 , &c.), 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, Ps. cxix. 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, 2 Chron. xxx. 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 ( v. 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, Ps. lviii. 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, v. 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 ( v. 19, 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, ch. iii. 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 ( v. 21 ), to see his priests in their vestments ( v. 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, v. 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, v. 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 ( v. 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, 1 Kings xviii. 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 ( v. 26, 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.

Draught - house - A sink or common shore.