TRV
Translation
King James Version
So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining.
Complete Jewish Bible
So Yehu killed everyone who remained from the house of Ach'av in Yizre'el, all his leading men, his close friends and his cohanim, until not one of them was left alive.
Berean Standard Bible
So Jehu killed everyone in Jezreel who remained of the house of Ahab, as well as all his great men and close friends and priests, leaving him without a single survivor.
American Standard Version
So Jehu smote all that remained of the house of Ahab in Jezreel, and all his great men, and his familiar friends, and his priests, until he left him none remaining.
World English Bible Messianic
So Jehu struck all that remained of the house of Ahab in Jezreel, with all his great men, his familiar friends, and his priests, until he left him no one remaining.
Geneva Bible (1599)
So Iehu slew al that remained of the house of Ahab in Izreel, and all that were great with him, and his familiars and his priestes, so that he let none of his remaine.
Young's Literal Translation
And Jehu smiteth all those left to the house of Ahab in Jezreel, and all his great men, and his acquaintances, and his priests, till he hath not left to him a remnant.
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Commentary on 2 Kings 10 verses 1–14
1 ¶ And Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to them that brought up Ahab's children, saying,
2 Now as soon as this letter cometh to you, seeing your master's sons are with you, and there are with you chariots and horses, a fenced city also, and armour;
3 Look even out the best and meetest of your master's sons, and set him on his father's throne, and fight for your master's house.
4 But they were exceedingly afraid, and said, Behold, two kings stood not before him: how then shall we stand?
5 And he that was over the house, and he that was over the city, the elders also, and the bringers up of the children, sent to Jehu, saying, We are thy servants, and will do all that thou shalt bid us; we will not make any king: do thou that which is good in thine eyes.
6 Then he wrote a letter the second time to them, saying, If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, being seventy persons, were with the great men of the city, which brought them up.
7 And it came to pass, when the letter came to them, that they took the king's sons, and slew seventy persons, and put their heads in baskets, and sent him them to Jezreel.
8 And there came a messenger, and told him, saying, They have brought the heads of the king's sons. And he said, Lay ye them in two heaps at the entering in of the gate until the morning.
9 And it came to pass in the morning, that he went out, and stood, and said to all the people, Ye be righteous: behold, I conspired against my master, and slew him: but who slew all these?
10 Know now that there shall fall unto the earth nothing of the word of the LORD, which the LORD spake concerning the house of Ahab: for the LORD hath done that which he spake by his servant Elijah.
11 So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining.
12 And he arose and departed, and came to Samaria. And as he was at the shearing house in the way,
13 Jehu met with the brethren of Ahaziah king of Judah, and said, Who are ye? And they answered, We are the brethren of Ahaziah; and we go down to salute the children of the king and the children of the queen.
14 And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them.
We left Jehu in quiet possession of Jezreel, triumphing over Joram and Jezebel; and we must now attend his further motions. He knew the whole house of Ahab must be cut off, and therefore proceeded in this bloody work, and did not do it deceitfully, or by halves, Jer 48:10.
I. He got the heads of all the sons of Ahab cut off by their own guardians at Samaria. Seventy sons (or grandsons) Ahab had, Gideon's number, Jdg 8:30. In such a number that bore his name his family was likely to be perpetuated, and yet it is extirpated all at once. Such a quiver full of arrows could not protect his house from divine vengeance. Numerous families, if vicious, must not expect to be long prosperous. These sons of Ahab were now at Samaria, a strong city, perhaps brought thither upon occasion of the war with Syria, as a place of safety, or upon notice of Jehu's insurrection; with them were the rulers of Jezreel, that is, the great officers of the court, who went to Samaria to secure themselves or to consult what was to be done. Those of them that were yet under tuition had their tutors with them, who were entrusted with their education in learning, agreeable to their birth and quality, but, it is to be feared, brought them up in the idolatries of their father's house and made them all worshippers of Baal. Jehu did not think fit to bring his forces to Samaria to destroy them, but, that the hand of God might appear the more remarkably in it, made their guardians their murderers. 1. He sent a challenge to their friends to stand by them, Kg2 10:2, Kg2 10:3. "You that are hearty well-wishers to the house of Ahab, and entirely in its interests, now is your time to appear for it. Samaria is a strong city; you are in possession of it; you have forces at command; you may choose out the likeliest person of all the royal family to head you; you know you are not tied to the eldest, unless he be the best and meetest of your master's sons. If you have any spirit in you, show it, and set one of them on his father's throne, and stand by him with your lives and fortunes." Not that he desired they should do this, or expected they would, but thus he upbraided them with their cowardice and utter inability to contest with the divine counsels. "Do if you dare, and see what will come of it." Those that have forsaken their religion have often, with it, lost both their sense and their courage, and deserve to be upbraided with it. 2. Hereby he gained from them a submission. They prudently reasoned with themselves: "Behold, two kings stood not before him, but fell as sacrifices to his rage; how then shall we stand?" Kg2 10:4. Therefore they sent him a surrender of themselves: "We are thy servants, thy subjects, and will do all that thou shalt bid us, right or wrong, and will set up nobody in competition with thee." They saw it was to no purpose to contend with him, and therefore it was their interest to submit to him. With much more reason may we thus argue ourselves into a subjection to the great God. Many kings and great men have fallen before his wrath, for their wickedness; and how then shall we stand? Do we provoke the Lord to jealousy? Are we stronger than he? No, we must either bend or break. 3. This was improved so far as to make them the executioners of those whom they had the tuition of (Kg2 10:6): If you be mine, bring me the heads of your master's sons by tomorrow at this time. Though he knew it must be done, and was loth to do it himself, one would think he could not expect they should do it. Could they betray such a trust? Could they be cruel to their master's sons? It seems, so low did they stoop in their adoration to the rising sun that they did it; they cut off the heads of those seventy princes, and sent them in baskets a present to Jehu, Kg2 10:7. Learn hence not to trust in a friend nor to put confidence in a guide not governed by conscience. One can scarcely expect that he who has been false to his God should ever be faithful to his prince. But observe God's righteousness in their unrighteousness. These elders of Jezreel had been wickedly obsequious to Jezebel's order for the murder of Naboth, Kg1 21:11. She gloried, it is likely, in the power she had over them; and now the same base spirit makes them as pliable to Jehu and as ready to obey his orders for the murder of Ahab's sons. Let none aim at arbitrary power, lest they be found rolling a stone which, some time or other, will return upon them. Princes that make their people slaves take the readiest way to make them rebels; and by forcing men's consciences, as Jezebel did, they lose their hold of them. When the separated heads were presented to Jehu, he slyly upbraided those that were the executioners of this vengeance. The heads were laid in two heaps at the gate, the proper place of judgment. There he acquitted the people before God and the world (Kg2 10:9, You are righteous), and, by what the rulers of Samaria had now done, comparatively acquitted himself: "I slew but one; they have slain all these: I did it by conspiracy and with design; they have done this merely in compliance and with an implicit obedience. Let not the people of Samaria, nor any of the friends of the house of Ahab, ever reproach me for what I have done, when their own elders, and the very guardians of the orphans, have done this." It is common for those who have done something base to attempt the mitigation of their own reproach by drawing others in to do something worse. But, (2.) He resolves all into the righteous judgment of God (Kg2 10:10): The Lord hath done that which he spoke by Elijah. God is not the author of any man's sin, but even by that which men do from bad principles God serves his own purposes and glorifies his own name; and he is righteous in that wherein men are unrighteous. When the Assyrian is made the rod of God's anger, and the instrument of his justice, he meaneth not so, neither does his heart think so, Isa 10:7.
II. He proceeded to destroy all that remained of the house of Ahab, not only those that descended from him, but those that were in any relation to him, all the officers of his household, ministers of state, and those in command under him, called here his great men (Kg2 10:11), all his kinsfolks and acquaintance, who had been partners with him in his wickedness, and his priests, or domestic chaplains, whom he employed in his idolatrous services and who strengthened his hand that he should not turn from his evil way. Having done this in Jezreel, he did the same in Samaria (Kg2 10:17), slew all that remained to Ahab in Samaria. This was bloody work, and is not now, in any case, to be drawn into a precedent. Let the guilty suffer, but not the guiltless for their sakes. Perhaps such terrible destructions as these were intended as types of the final destruction of all the ungodly. God has a sword, bathed in heaven, which will come down upon the people of his curse, and be filled with blood. Isa 34:5, Isa 34:6. Then his eye will not spare, neither will he pity.
III. Providence bringing the brethren of Ahaziah in his way, as he was going on with this execution, he slew them likewise, Kg2 10:12-14. The brethren of Ahaziah were slain by the Arabians (Ch2 22:1), but these were the sons of his brethren, as it is there explained (Kg2 10:8), and they are said to be princes of Judah, and to minister to Ahaziah. Several things concurred to make them obnoxious to the vengeance Jehu was now executing. 1. They were branches of Ahab's house, being descended from Athaliah, and therefore fell within his commission. 2. They were tainted with the wickedness of the house of Ahab. 3. They were now going to make their court to the princes of the house of Ahab, to salute the children of the king and the queen, Joram and Jezebel, which showed that they were linked to them in affection as well as in affinity. These princes, forty-two in number, being appointed as sheep for the sacrifice, were slain with solemnity, at the pit of the shearing-house. The Lord is known by these judgments which he executeth.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Kings 10:11 meticulously details the systematic and complete eradication of all remaining members, associates, and supporters of Ahab's house in Jezreel by Jehu. This decisive act, encompassing his great men, kinsfolk, and priests, served as a brutal yet precise fulfillment of divine prophecy, signifying God's unwavering judgment against the persistent wickedness, idolatry, and spiritual corruption that characterized the Omride dynasty in Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its message. Fulfillment Narrative is central, as the entire account of Jehu's actions in 2 Kings 9-10 serves as a direct and dramatic realization of the prophecies against Ahab's house, particularly those given by Elijah in 1 Kings 21:21-24. The phrase "until he left him none remaining" utilizes Hyperbole or Intensification to underscore the absolute completeness of the purge, emphasizing that not even a single individual from the specified categories was spared. There is also a strong sense of Poetic Justice or Irony, as the judgment against Ahab's house is carried out in Jezreel, the very place where Ahab and Jezebel had committed egregious sins, such as the murder of Naboth. The Repetition of "all" and the emphatic "none remaining" further highlight the thoroughness and finality of God's judgment, leaving no ambiguity about the extent of the purge.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 10:11 is a stark testament to God's holiness and His unwavering commitment to justice, particularly in the face of persistent and egregious sin like idolatry and the shedding of innocent blood. While the violence of the passage can be unsettling to modern readers, it must be understood within the Old Testament covenantal context, where God established His people Israel with a specific mandate to remain pure and distinct from the surrounding pagan nations. The complete eradication of Ahab's house demonstrates that God's patience has limits, and His word, once spoken in judgment, will inevitably come to pass. It underscores the profound consequences of spiritual apostasy and the seriousness with which God views faithfulness to His covenant. Furthermore, it reveals God's sovereignty over human rulers and historical events, using even flawed instruments like Jehu to accomplish His righteous purposes.
REFLECTION AND APPLICATION
The narrative of Jehu's purge, while rooted in a specific historical and covenantal context, offers timeless principles for reflection and application. It serves as a powerful reminder of the gravity of sin, particularly idolatry—whether it be the worship of literal false gods or the modern-day idolatry of wealth, power, self, or anything that displaces God from His rightful place in our lives. The thoroughness of Jehu's purge, divinely sanctioned, challenges us to consider the completeness with which we are called to eradicate sin and spiritual compromise from our own lives and communities. While we do not engage in physical violence, we are called to a spiritual battle, to put to death the "deeds of the body" as exhorted in Romans 8:13 and to "flee from idolatry" as commanded in 1 Corinthians 10:14. This passage also reinforces the certainty of God's justice; though it may seem delayed, it is ultimately inevitable and perfect. It encourages believers to live in reverent fear of the Lord, knowing that He is both merciful and just, and that His word will always be fulfilled.
Questions for Reflection
FAQ
Was Jehu truly righteous in God's eyes for these actions?
Answer: Jehu's actions in 2 Kings 10:11 and the broader purge of Ahab's house were explicitly commanded by God and considered righteous in that specific regard. 2 Kings 10:30 states, "And the Lord said to Jehu, 'Because you have done well in carrying out what is right in my eyes, and have done to the house of Ahab according to all that was in my heart, your sons of the fourth generation shall sit on the throne of Israel.'" However, Jehu's righteousness was limited. The very next verse, 2 Kings 10:31, notes that "Jehu was not careful to walk in the law of the Lord, the God of Israel, with all his heart. He did not turn from the sins of Jeroboam, which he made Israel to sin—the golden calves that were in Bethel and in Dan." So, while God used Jehu as an instrument of His judgment, Jehu himself did not fully obey or follow the Lord in all aspects of his life.
Why did God command such a violent and complete purge?
Answer: The extreme violence of the purge of Ahab's house reflects the severity of their sin and its pervasive corruption within Israel. Ahab and Jezebel had not only promoted Baal worship but had actively persecuted the prophets of Yahweh, as seen in 1 Kings 18:4, and shed innocent blood (e.g., Naboth, 1 Kings 21:13). In the Old Testament covenant, idolatry was considered spiritual adultery and treason against the one true God, directly threatening the spiritual health and identity of Israel as God's chosen people. A complete purge was necessary to eradicate the deep-seated idolatry and its influence, preventing it from further corrupting the nation. It served as a powerful object lesson to Israel about the consequences of forsaking God and was part of God's ongoing work to maintain His covenant with His people, even through severe judgment.
How does this Old Testament judgment reconcile with New Testament teachings on love and forgiveness?
Answer: While the methods differ, the underlying principle of God's justice against sin remains consistent across both Testaments. In the Old Testament, God often dealt with corporate sin and idolatry through physical judgment to preserve the purity of His covenant people and demonstrate His holiness. In the New Testament, the ultimate judgment for sin was borne by Jesus Christ on the cross, as described in 2 Corinthians 5:21. God's wrath against sin is fully satisfied in Christ for those who believe, offering forgiveness and reconciliation. However, the New Testament also speaks of a future, final judgment for those who reject Christ, as warned in John 3:18. The call for believers in the New Testament is to a spiritual "purge" of sin from their lives, as encouraged in Colossians 3:5, and to live in holiness, reflecting God's character. The severity of the Old Testament judgment on Ahab's house underscores the seriousness of sin and the righteousness of God, which ultimately points to the profound need for the atoning work of Christ.
CHRIST-CENTERED FULFILLMENT
The brutal purge of Ahab's house in 2 Kings 10:11, while a historical act of divine judgment, foreshadows and finds its ultimate fulfillment in the person and work of Jesus Christ. The complete eradication of a wicked dynasty by Jehu, God's anointed instrument, points to Christ's decisive victory over sin, death, and the forces of spiritual darkness. While Jehu's judgment was physical and limited, Christ's judgment on sin at the cross was spiritual and cosmic, bearing the full wrath of God against all ungodliness, as revealed in Romans 1:18. He, as the true Lamb of God, took away the sin of the world, offering a complete and final cleansing that no human purge could achieve, as emphasized in Hebrews 9:14. Furthermore, just as Jehu cleansed Israel of Baal worship, Christ purifies His church from all forms of idolatry, calling believers to worship God in spirit and truth, as taught in John 4:24. Ultimately, Christ is the righteous King who will return not only to judge the living and the dead, as affirmed in 2 Timothy 4:1, but also to establish His eternal kingdom, where all unrighteousness and corruption will be utterly removed, leaving "none remaining" who oppose His holy reign, as depicted in Revelation 20:11-15.