2 Kings 9:2

2Kgs 9:11-14. He goes again Jezreel; where he finds Joram and Ahaziah king of Judah, who had come to visit him; he slays them both: the former is thrown into the portion of Naboth; the latter, having received a mortal wound, gives to Megiddo, and dies there, and is carried to Jerusalem, and buried in the city of David, 2Kgs 9:15-29. He commands Jezebel to be thrown out of her window; and he treads her under the feet of his horses; and the dogs eat her, according to the word of the Lord, 2Kgs 9:30-37. Verse 1 One of the children of the prophets - The Jews say that this was Jonah the prophet, the son of Amittai. Gird up thy loins - What thou hast to do requires the utmost despatch. Verse 4 The young man the prophet - This should be translated, The servant of the prophet; that is, the servant which Elisha now had in place of Gehazi. Verse 6 King over the people of the Lord - This pointed out to Jehu that he was to rule that people according to God's law; and consequently, that he was to restore the pure worship of the Most High in Israel. Verse 7 Thou shalt smite the house of Ahab - For their most cruel murders they have forfeited their own lives, according to that immutable law, "He that sheddeth man's blood by man shall his blood be shed." This and the two following verses contain the commission which Jehu received from the Lord against the bloody house of Ahab. Verse 10 The dogs shall eat Jezebel - How most minutely was this prophecy fulfilled! See 2Kgs 9:33, etc. Verse 11 Wherefore came this mad fellow to thee? - Was it because he was a holy man of God that he was reputed by a club of irreligious officers to be a madman? In vain do such pretend that they fight for religion, and are the guardians of the public welfare and morals, if they persecute religion and scoff at holy men. But this has been an old custom with all the seed, the sons, of the serpent. As to religious soldiers, they are far to seek, and ill to find, according to the old proverb. Ye know the man, and his communication - Ye know that he is a madman, and that his message must be a message of folly. Jehu did not appear willing to tell them what had been done, lest it should promote jealousy and envy. Verse 12 They said, It is false - Or, as the Chaldee has it, Thou liest. Or, perhaps, it might be thus understood, "We know he has said nothing but folly and lies, nevertheless, let us hear what he has said. Verse 13 Took every man his garment - This was a ceremony by which they acknowledged him as king; and it was by such a ceremony that the multitudes acknowledged Jesus Christ for the Messiah and King of Israel, a little before his passion: see Mat 21:7 (note), and the note there. The ceremony was expressive: "As we put our garments under his feet, so we place every thing under his authority, and acknowledge ourselves his servants." On the top of the stairs - The Chaldee, the rabbins, and several interpreters, understand this of the public sun-dial; which in those ancient times, was formed of steps like stairs, each step serving to indicate, by its shadow, one hour, or such division of time as was commonly used in that country. This dial was, no doubt, in the most public place; and upon the top of it, or on the platform on the top, would be a very proper place to set Jehu, while they blew their trumpets, and proclaimed him king. The Hebrew מעלות maaloth is the same word which is used 2Kgs 20:9-11, to signify the dial of Ahaz; and this was probably the very same dial on which that miracle was afterwards wrought: and this dial, מעלות maaloth, from עלה alah, to go up, ascend, was most evidently made of steps; the shadows projected on which, by a gnomon, at the different elevations of the sun, would serve to show the popular divisions of time. See the notes on 2Kgs 20:9 (note), etc. Verse 14 Joram had kept Ramoth-gilead - The confederate armies appear to have taken this city; but they were obliged to watch their conquests, as they perceived that Hazael was determined to retake it if possible. Verse 16 Jehu - went to Jezreel; for Joram lay there - From the preceding verse we learn, that Joram had been wounded in his attack on Ramoth-gilead, and had gone to Jezreel to be cured; and neither he nor Ahaziah knew any thing of the conspiracy in Ramoth-gilead, because Jehu and his captains took care to prevent any person from leaving the city; so that the two kings at Jezreel knew nothing of what had taken place. Verse 17 A watchman on the tower - These watchmen, fixed on elevated places and generally within hearing of each other, served as a kind of telegraphs, to communicate intelligence through the whole country. But, in some cases, it appears that the intelligence was conveyed by a horseman to the next stage, as in the case before us. At this time, when the armies were at Ramoth-gilead, they were, no doubt, doubly watchful to observe the state of the country, and to notice every movement. See on 2Sam 13:34 (note). Verse 18 What hast thou to do with peace? - "What is it to thee whether there be peace or war? Join my company, and fall into the rear." Verse 20 He driveth furiously - Jehu was a bold, daring, prompt, and precipitate general. In his various military operations he had established his character; and now it was almost proverbial. Verse 21 Joram - and Ahaziah - went out - They had no suspicion of what was done at Ramoth-gilead; else they would not have ventured their persons as they now did. Verse 22 What peace, so long as the whoredoms - Though the words whoredom, adultery, and fornication, are frequently used to express idolatry, and false religion, in general; yet here they may be safely taken in their common and most obvious sense, as there is much reason to believe that Jezebel was the patroness and supporter of a very impure system of religion; and to this Jehu might refer, rather than to the calf-worship, to which himself was most favourably disposed. Verse 23 There is treachery, O Ahaziah - This was the first intimation he had of it: he feels for the safety of his friend Ahaziah, and now they fly for their lives. Verse 24 Drew a bow with his full strength - The marginal reading is correct: He filled his hand with a bow. That is, "He immediately took up his bow, set his arrow, and let fly." This is the only meaning of the passage. Between his arms - That is, between his shoulders; for he was now turned, and was flying from Jehu. Verse 25 Cast him in the portion of the field - This was predicted, 1 Kings 21; and what now happened to the son of Ahab is foretold in 1Kgs 21:29 of that chapter. Verse 26 The blood of Naboth, and the blood of his sons - We are not informed in 1 Kings 21 that any of Naboth's family was slain but himself: but as the object both of Ahab and Jezebel was to have Naboth's vineyard entirely, and for ever, it is not likely that they would leave any of his posterity, who might at a future time reclaim it as their inheritance. Again, to secure this point, Jezebel had Naboth convicted of treason and atheism; in order that his whole family might be involved in his ruin. Verse 27 Fled by the way of the garden - The account of the death of Ahaziah, as given in 2Chr 22:8, 2Chr 22:9, is very different from that given here: When Jehu was executing judgment upon the house of Ahab - he sought Ahaziah; and they caught him, (for he was hid in Samaria), and brought him to Jehu; and when they had slain him, they buried him. "The current of the story at large is this," says Dr. Lightfoot: "Jehu slayeth Joram in the field of Jezreel, as Ahaziah and Joram were together; Ahaziah, seeing this, flees, and gets into Samaria, and hides himself there. Jehu marcheth to Jezreel, and makes Jezebel dogs' meat: from thence he sends to Samaria for the heads of Ahab's children and posterity: which are brought him by night, and showed to the people in the morning. Then he marcheth to Samaria, and by the way slayeth forty-two of Ahab's kinsmen; and findeth Jehonadab, the father of the Rechabites. Coming into Samaria, he maketh search for Ahaziah: they find him hid, bring him to Jehu, and he commands to carry him up towards Gur, by Ibleam, and there to slay him. It may be, his father Joram had slain his brethren there, as Ahab had done Naboth, in Jezreel. They do so; smite him there in his chariot; and his charioteer driveth away to Megiddo before he dies. The story in the book of Kings is short: but the book of Chronicles shows the order." Lightfoot's Works, vol. i., p. 88. Verse 29 In the eleventh year of Joram - The note in our margin contains as good an account of this chronological difficulty as can be reasonably required: Then he began to reign as viceroy to his father in his sickness; 2Chr 21:18, 2Chr 21:19. But in Joram's twelfth year he began to reign alone; 2Kgs 8:26. Verse 30 She painted her face, and tired her head - She endeavored to improve the appearance of her complexion by paint, and the general effect of her countenance by a tiara or turban head-dress. Jonathan, the Chaldee Targumist, so often quoted, translates this וכחלת בצדידא עינהא vechachalath bitsdida eynaha: "She stained her eyes with stibium or antimony." This is a custom in Astatic countries to the present day. From a late traveler in Persia, I borrow the following account: - "The Persians differ as much from us in their notions of beauty as they do in those of taste. A large soft, and languishing black eye, with them constitutes the perfection of beauty. It is chiefly on this account that the women use the powder of antimony, which, although it adds to the vivacity of the eye, throws a kind of voluptuous languor over it, which makes it appear, (if I may use the expression), dissolving in bliss. The Persian women have a curious custom of making their eye-brows meet; and if this charm be denied them, they paint the forehead with a kind of preparation made for that purpose." E. S. Waring's Tour to Sheeraz, 4th., 1807, page 62. This casts light enough on Jezebel's painting, etc., and shows sufficiently with what design she did it, to conquer and disarm Jehu, and induce him to take her for wife, as Jarchi supposes. This staining of the eye with stibium and painting was a universal custom, not only in Asiatic countries, but also in all those that bordered on them, or had connections with them. The Prophet Ezekiel mentions the painting of the eyes, Eze 23:40. That the Romans painted their eyes we have the most positive evidence. Pliny says, Tanta est decoris affectatio, ut tinguantur oculi quoque. Hist. Nat. lib. xi., cap. 37. "Such is their affection of ornament, that they paint their eyes also." That this painting was with stibium or antimony, is plain from these words of St. Cyprian, De Opere et Eleemosynis, Inunge aculos tuos non stibio diaboli, sed collyrio Christi, "Anoint your eyes, not with the devil's antimony, but with the eye-salve of Christ." Juvenal is plain on the same subject. Men as well as women in Rome practiced it: - Ille supercilium madida fuligine tactum Obliqua producit acu pingitque trementes Attollens oculos. Sat. ii., ver. 93. "With sooty moisture one his eye-brows dyes, And with a bodkin paints his trembling eyes." The manner in which the women in Barbary do it Dr. Russel particularly describes: - "Upon the principle of strengthening the sight, as well as an ornament, it is become a general practice among the women to black the middle of their eye-lids by applying a powder called ismed. Their method of doing it is by a cylindrical piece of silver, steel, or ivory, about two inches long, made very smooth, and about the size of a common probe. This they wet with water, in order that the powder may stick to it, and applying the middle part horizontally to the eye, they shut the eye-lids upon it, and so drawing it through between them, it blacks the inside, leaving a narrow black rim all round the edge. This is sometimes practiced by the men, but is then regarded as foppish." Russel's Nat. Hist. of Aleppo, page 102. See Parkhurst, sub voc. פך Verse 31 Had Zimri peace, who slew his master? - Jarchi paraphrases this place thus: "If thou hast slain thy master, it is no new thing; for Zimri also slew Elah, the son of Baasha;" which words were rather intended to conciliate than to provoke. But the words are understood by most of the versions thus: Health to Zimri, the slayer of his master! Verse 33 So they threw her down - What a terrible death! She was already, by the fall, almost dashed to pieces; and the brutal Jehu trampled her already mangled body under his horse's feet! Verse 34 She is a king's daughter - Jezebel was certainly a woman of a very high lineage. She was daughter of the king of Tyre; wife of Ahab, king of Israel; mother of Joram, king of Israel; mother-in-law of Joram, king of Judah; and grandmother of Ahaziah, king of Judah. Verse 35 The skull - the feet, and the palms of her hands - The dogs did not eat those parts, say Jarchi and Kimchi, because in her festal dances she danced like a dog, on her hands and feet, wantonly moving her head. What other meaning these rabbins had, I do not inquire. She was, no doubt, guilty of the foulest actions, and was almost too bad to be belied. How literally was the prediction delivered in the preceding book, ( 1Kgs 21:23, The dogs shall eat Jezebel, by the wall of Jezreel), fulfilled! And how dearly did she and her husband Ahab pay for the murder of innocent Naboth! Verse 37 And the carcass of Jezebel shall be as dung - As it was not buried under the earth, but was eaten by the dogs, this saying was also literally fulfilled. They shall not say, This is Jezebel - As she could not be buried, she could have no funeral monument. Though so great a woman by her birth, connections, and alliances, she had not the honor of a tomb! There was not even a solitary stone to say, Here lies Jezebel! not even a mound of earth to designate the place of her sepulture! Judgment is God's strange work; but when he contends, how terrible are his judgments! and when he ariseth to execute judgment, who shall stay his hand? How deep are his counsels, and how terrible are his workings! Introduction Jehu sends an ironical letter to the elders of Samaria, telling them to choose one of the best of their master's sons, and put him on the throne; to which they return a submissive answer, 2Kgs 10:1-6. He writes a second letter, and orders them to send him the hea

Jehu Anointed King. ( b. c. 884.) 1 And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead: 2 And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber; 3 Then take the box of oil, and pour it on his head, and say, Thus saith the Lord , I have anointed thee king over Israel. Then open the door, and flee, and tarry not. 4 So the young man, even the young man the prophet, went to Ramoth-gilead. 5 And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. 6 And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord , even over Israel. 7 And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord , at the hand of Jezebel. 8 For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel: 9 And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah: 10 And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled. We have here the anointing of Jehu to be king, who was, at this time, a commander (probably commander-in-chief) of the forces employed at Ramoth-Gilead, v. 14 . There he was fighting for the king his master, but received orders from a higher king to fight against him. It does not appear that Jehu aimed at the government, or that he ever thought of it, but the commission given him was a perfect surprise to him. Some think that he had been anointed before by Elijah, whom God ordered to do it, but privately, and with an intimation that he must not act till further orders, as Samuel anointed David long before he was to come to the throne: but that it not at all probable, for then we must suppose Elijah had anointed Hazael too. No, when God bade him do these things he bade him anoint Elisha to be prophet in his room, to do them when he was gone, as God should direct him. Here is, I. The commission sent. 1. Elisha did not go himself to anoint Jehu, because he was old and unfit for such a journey and so well known that he could not do it privately, could not go and come without observation; therefore he sends one of the sons of the prophets to do it, v. 1 . They not only reverences him as their father ( ch. ii. 15 ), but observed and obeyed him as their father. This service of anointing Jehu, (1.) Had danger in it ( 1 Sam. xvi. 2 ), and therefore it was not fit that Elisha should expose himself, but one of the sons of the prophets, whose life was of less value, and who could do it with less danger. (2.) It required labour and was therefore fitter for a young man in his full strength. Let youth work and age direct. (3.) Yet it was an honourable piece of service, to anoint a king, and he that did it might hope to be preferred for it afterwards, and therefore, for the encouragement of the young prophets, Elisha employed one of them: he would not engross all the honours to himself, nor grudge the young prophets a share in them. 2. When he sent him, (1.) He put the oil into his hand with which he must anoint Jehu: Take this box of oil Solomon was anointed with oil out of the tabernacle, 1 Kings i. 39 . That could not now be had, but oil from a prophet's hand was equivalent to oil out of God's house. Probably it was not the constant practice to anoint kings, but upon the disturbance of the succession, as in the case of Solomon, or the interruption of it, as in the case of Joash ( ch. xi. 12 ), or the translation of the government to a new family, as here and in the case of David; yet it might be used generally, though the scripture does not mention it. (2.) He put the words into his mouth which he must say ( v. 3 )— I have anointed thee king, and, no doubt, told him all the rest that he said, v. 7-10 . Those whom God sends on his errands shall not go without full instructions. (3.) He also ordered him, [1.] To do it privately, to single out Jehu from the rest of the captains and anoint him in an inner chamber ( v. 2 ), that Jehu's confidence in his commission might be tried, when he had no witness to attest it. His being suddenly animated for the service would be proof sufficient of his being anointed to it. There needed no other proof. The thing signified was the best evidence of the sign. [2.] To do it expeditiously. When he went about it he must gird up his loins; when he had done it he must flee and not tarry for a fee, or a treat, or to see what Jehu would do. It becomes the sons of the prophets to be quick and lively at their work, to go about it and go through it as men that hate sauntering and trifling. They should be as angels that fly swiftly. II. The commission delivered. The young prophet did his business with despatch, was at Ramoth-Gilead presently, v. 4 . There he found the general officers sitting together, either at dinner or in a council of war, v. 5 . With the assurance that became a messenger from God, notwithstanding the meanness of his appearance, he called Jehu out from the rest, not waiting his leisure, or begging his pardon for disturbing him, but as one having authority: I have an errand to thee, O captain. Perhaps Jehu had some intimation of his business; and therefore, that he might not seem too forward to catch at the honour, he asked, To which of all us? that it might not be said afterwards he got it by speaking first, but they might all be satisfied he was indeed the person designed. When the prophet had him alone he anointed him, v. 6 . The anointing of the Spirit is a hidden thing, that new name which none knows but those that have it. Herewith, 1. He invests him with the royal dignity: Thus saith the Lord God of Israel, whose messenger I am, in his name I have anointed thee king over the people of the Lord. He gives him an incontestable title, but reminds him that he was made king, (1.) By the God of Israel; from him he must see his power derived (for by him kings reign), for he must use it, and to him he must be accountable. Magistrates are the ministers of God, and must therefore act in dependence upon him and with an entire devotedness to him and to his glory. (2.) Over the Israel of God. Though the people of Israel were wretchedly corrupted, and had forfeited all the honour of relationship to God, yet they are here called the people of the Lord, for he had a right to them and had not yet given them a bill of divorce. Jehu must look upon the people he was made king of as the people of the Lord, not as his vassals, but God's freemen, his sons, his first-born, not to be abused or tyrannized over, God's people, and therefore to be ruled for him, and according to his laws. 2. He instructs him in his present service, which was to destroy all the house of Ahab ( v. 7 ), not that he might clear his own way to the throne, and secure to himself the possession of it, but that he might execute the judgments of God upon that guilty and obnoxious family. He calls Ahab his master, that the relation might be no objection. "He was thy master, and to lift up thy hand against his son and successor would be not only base ingratitude, but treason, rebellion, and all that is bad, if thou hadst not an immediate command from God to do it. But thou art under higher obligations to thy Master in heaven than to thy master Ahab. He has determined that the whole house of Ahab shall perish, and by thy hand; fear not: has not he commanded thee? Fear not sin; his command will justify thee and bear thee out: fear not danger; his command will secure and prosper thee." That he might intelligently, and in a right manner, do this great execution on the house of Ahab, he tells him, (1.) What was their crime, what the ground of the controversy, and wherefore God had quarrel with them, that he might have an eye to that which God had an eye to, and that was the blood of God's servants, the prophets and others, faithful worshippers, which they had shed, and which must now be required at the hand of Jezebel. That they were idolaters was bad enough, and merited all that was brought upon them; yet that is not mentioned here, but the controversy God has with them is for their being persecutors, not so much their throwing down God's altars as their slaying his prophets with the sword. Nothing fills the measure of the iniquity of any prince or people as this does nor brings a surer or a sorer ruin. This was the sin that brought on Jerusalem its first destruction ( 2 Chron. xxxvi. 16 ) and its final one, Matt. xxiii. 37, 38 . Jezebel's whoredoms and witchcrafts were not so provoking as her persecuting the prophets, killing some and driving the rest into corners and caves, 1 Kings xviii. 4 . (2.) What was their doom. They were sentenced to utter destruction; not to be corrected, but to be cut off and rooted out. This Jehu must know, that his eye might not spare for pity, favour, or affection. All that belonged to Ahab must be slain, v. 8 . A pattern is given him of the destruction intended, in the destruction of the families of Jeroboam and Baasha ( v. 9 ), and he is particularly directed to throw Jezebel to the dogs, v. 10 . The whole stock of royal blood was little enough, and too little, to atone for the blood of the prophets, the saints and martyrs, which, in God's account, is of great price. The prophet, having done this errand, made the best of his way home again, and left Jehu alone to consider what he had to do and beg direction from God.