TRV
Translation
King James Version
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.
Complete Jewish Bible
On arriving in Shomron he put to death everyone that Ach'av still had in Shomron, until he had destroyed him, in keeping with the word of ADONAI which he had spoken to Eliyahu.
Berean Standard Bible
When Jehu came to Samaria, he struck down everyone belonging to Ahab who remained there, until he had destroyed them, according to the word that the LORD had spoken to Elijah.
American Standard Version
And when he came to Samaria, he smote all that remained unto Ahab in Samaria, till he had destroyed him, according to the word of Jehovah, which he spake to Elijah.
World English Bible Messianic
When he came to Samaria, he struck all who remained to Ahab in Samaria, until he had destroyed him, according to the LORD’s word, which he spoke to Elijah.
Geneva Bible (1599)
And when he came to Samaria, he slew all that remained vnto Ahab in Samaria, till he had destroyed him, according to the worde of the Lord, which he spake to Eliiah.
Young's Literal Translation
And he cometh in to Samaria, and smiteth all those left to Ahab in Samaria, till his destroying him, according to the word of Jehovah that He spake unto Elisha.
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In the KJVVerse 9,811 of 31,102
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Commentary on 2 Kings 10 verses 15–28
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, Kg2 10:15, Kg2 10:16. This Jehonadab, though mortified to the world and meddling little with the business of it (as appears by his charge to his posterity, which they religiously observed 300 years after, not to drink wine nor dwell in cities, Jer 35:6, etc.), yet, upon this occasion, went to meet Jehu, that he might encourage him in the work to which God had called him. The countenance of good men is a thing which great men, if they be wise, will value, and value themselves by. David prayed, Let those that fear thee turn to me, Psa 119:79. This Jehonadab, though no prophet, priest, or Levite, no prince or ruler, was, we may suppose, very eminent for prudence and piety, and generally respected for that life of self-denial and devotion which he lived: Jehu, though a soldier, knew him and honoured him. He did not indeed think of sending for him, but when he met him (though it is likely he drove now as furiously as ever) he stopped to speak to him; and we are here told what passed between them. 1. Jehu saluted him; he blessed him (so the word is), paid him the respect and showed him the good-will that were due to so great an example of serious godliness. 2. Jehonadab assured him that he was sincerely in his interest and a hearty well-wisher to his cause. Jehu professed that his heart was right with him, that he had a true affection for his person and a veneration for the crown of his Nazariteship, and desired to know whether he had the same affection for him and satisfaction in that crown of royal dignity which God had put upon his head: Is thy heart right? a question we should often put to ourselves. "I make a plausible profession, have gained a reputation among men, but is my heart right? Am I sincere and inward with God?" Jehonadab gave him his word (It is), and gave him his hand as a pledge of his heart, yielded to him (so giving the hand is rendered, Ch2 30:8), concurred and covenanted with him, and owned him in the work both of revenge and of reformation he was now about. 3. Jehu took him up into his chariot and took him along with him to Samaria. He put some honour upon him, by taking him into the chariot with him (Jehonadab was not accustomed to ride in a chariot, much less with a king); but he received more honour from him, and from the countenance he gave to his present work. All sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. This was not the only time in which the piety of some has been made to serve the policy of others, and designing men have strengthened themselves by drawing good men into their interests. Jehonadab is a stranger to the arts of fleshly wisdom, and has his conversation in simplicity and godly sincerity; and therefore, if Jehu be a servant of God and an enemy to Ball, he will be his faithful friend. "Come then" (says Jehu), "come with me, and see my zeal for the Lord; and then thou wilt see reason to espouse my cause." This is commonly taken as not well said by Jehu, and as giving cause to suspect that his heart was not right with God in what he did, and that the zeal he pretended for the Lord was really zeal for himself and his own advancement. For, (1.) He boasted of it, and spoke as if God and man were mightily indebted to him for it. (2.) He desired it might be seen and taken notice of, like the Pharisees, who did all to be seen of men. An upright heart approves itself to God and covets no more than his acceptance. If we aim at the applause of men, and make their praise our highest end, we are upon a false bottom. Whether Jehu looked any further we cannot judge; however Jehonadab went with him, and, it is likely, animated and assisted him in the further execution of his commission (Kg2 10:17), destroying all Ahab's friends in Samaria. A man may hate cruelty and yet love justice, may be far from thirsting after blood and yet may wash his feet in the blood of the wicked, Psa 58:10.
II. Contriving the destruction of all the worshippers of Baal. The service of Baal was the crying sin of the house of Ahab: that root of this idolatry was plucked up, but multitudes yet remained that were infected with it, and would be in danger of infecting others. The law of God was express, that they were to be put to death; but they were so numerous, and so dispersed throughout all parts of the kingdom, and perhaps so alarmed with Jehu's beginnings, that it would be a hard matter to find them all out and an endless task to prosecute and execute them one by one. Jehu's project therefore is to cut them all off together. 1. By a wile, by a fraud, he brought them together to the temple of Baal. He pretended he would worship Baal more than ever Ahab had done, Kg2 10:18. Perhaps he spoke this ironically, or to try the body of the people whether they would oppose such a resolution as this, and would resent his threatening to increase his predecessor's exactions, and say, "If it be so, we have no part in Jehu, nor inheritance in the son of Nimshi." But it rather seems to have been spoken purposely to deceive the worshippers of Baal, and then it cannot be justified. The truth of God needs not any man's lie. He issued a proclamation, requiring the attendance of all the worshippers of Baal to join with him in a sacrifice to Baal (Kg2 10:19, Kg2 10:20), not only the prophets and priests, but all, throughout the kingdom, who worshipped Baal, who were not nearly so many as they had been in Elijah's time. Jehu's friends, we may suppose, were aware of what he designed, and were not offended at it; but the bigoted besotted Baalites began to think themselves very happy, and that now they should see golden days again. Joram had put away the image of Baal, Kg2 3:2. If Jehu will restore it, they have what they would have, and come up to Samaria with joy from all parts to celebrate the solemnity; and they are pleased to see the house of Baal crowded (Kg2 10:21), to see his priests in their vestments (Kg2 10:22), and themselves perhaps with some badges or other to notify their relation to Baal, for there were vestments for all his worshippers. 2. He took care that none of the servants of the Lord should be among them, Kg2 10:23. This they took as a provision to preserve the worship of Baal from being profaned by strangers; but it was a wonder that they did not, by this, see themselves brought into a snare and discern a design upon them. No marvel if those that suffer themselves to be deceived by Baal (as all idolaters were by their idols), are deceived by Jehu to their destruction. 3. He gave order for the cutting of them all off, and Jehonadab joined with him therein, Kg2 10:23. When a strict search was made lest any of the servants of God should, either for company or curiosity, have got among them - lest any wheat should be mixed with those tares, and when eighty men were set to stand guard at all the avenues to Baal's temple, that none might escape (Kg2 10:24), then the guards were sent in to put them all to the sword and to mingle their blood with their sacrifices, in a way of just revenge, as they themselves had sometimes done, when, in their blind devotion, they cut themselves with knives and lancets till the blood gushed out, Kg1 18:28. This was accordingly done, and the doing of it, though seemingly barbarous, was, considering the nature of their crime, really righteous. The Lord, whose name is jealous, is a jealous God. 4. The idolaters being thus destroyed, the idolatry itself was utterly abolished. The buildings about the house of Baal (which were so many and so stately that they are here called a city), where Baal's priests and their families lived, were destroyed; all the little images, statues, pictures, or shrines, which beautified Baal's temple, with the great image of Baal himself, were brought out and burnt (Kg2 10:26, Kg2 10:27), and the temple of Baal was broken down, and made a dunghill, the common sink, or sewer, of the city, that the remembrance of it might be blotted out or made infamous. Thus was the worship of Baal quite destroyed, at least for the present, out of Israel, though it had once prevailed so far that there were but 7000 of all the thousands of Israel that had not bowed the knee to Baal, and those concealed. Thus will God destroy all the gods of the heathen, and, sooner or later, triumph over them all.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–28. Public domain.
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Theodoret of CyrusAD 458
QUESTION 33, ON 2 KINGS
This was also a pious man, and a relative of his. Indeed, his family constantly lived in tents and kept away from drunkenness. The prophet Jeremiah mentions them with praise, and history shows their piety. Therefore king Jehu, as soon as he saw him, blessed him, that is, greeted him. Then he asked, “Is your heart as true to mine as mine is to yours?” When he had answered, “It is,” Jehu said to him, “If it is, give me your hand.” Then, while he was taking him into his chariot, he said, “ ‘Come with me and see my zeal for the Lord.’ So he had him ride in his chariot.” From this it clearly appears that also among the ten tribes there were people endowed with piety, and thanks to them, God, who rules everything with wisdom, tolerated all the others.
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 10:17 records the definitive and comprehensive execution of divine judgment upon the house of Ahab by Jehu in Samaria. Having already eliminated key figures of the dynasty, Jehu systematically purges all remaining associates and descendants within the capital, thereby fulfilling the precise prophecy delivered by the LORD through Elijah. This act underscores God's unwavering commitment to His word, His sovereign justice against persistent idolatry and wickedness in Israel, and the absolute certainty of His declared judgments.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its powerful message regarding divine judgment and prophetic fulfillment. The most prominent is the Fulfillment Motif, explicitly stated by the phrase "according to the saying of the LORD, which he spake to Elijah." This device serves to validate the narrative events as divinely ordained and to underscore God's absolute control over history and His unwavering commitment to His prophetic word. The repeated emphasis on Jehu's comprehensive destruction of "all that remained" and "till he had destroyed him" utilizes Hyperbole or Intensification to stress the thoroughness and finality of the judgment, ensuring no vestige of Ahab's corrupt influence would endure. There is also a subtle Irony in the fact that Samaria, the very capital and stronghold of Ahab's idolatrous reign, becomes the ultimate site of its complete and utter eradication, a place where the consequences of his sin are fully realized. Finally, the narrative employs Divine Orchestration, portraying Jehu not merely as a ruthless political actor but as a direct instrument in God's hands, highlighting the theological truth that even human actions, whether righteous or wicked, can serve God's overarching purposes and bring about His will.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 10:17 stands as a powerful testament to the absolute reliability of God's prophetic word and the certainty of His justice. It demonstrates that God is not passive in the face of persistent rebellion and idolatry, but actively intervenes in human history to uphold His covenant and purify His people. The utter destruction of Ahab's house serves as a severe warning against leading others into sin and defying the Lord, illustrating that sin, especially corporate and systemic sin, has dire and far-reaching consequences. Yet, even in judgment, God's faithfulness is evident, as He meticulously brings to pass what He has declared, ensuring that His purposes for Israel and His broader redemptive plan continue to unfold. This event is a stark reminder that God's character encompasses both immense mercy and unwavering righteousness, and that His ultimate aim is the establishment of His holy kingdom.
REFLECTION AND APPLICATION
The grim account of 2 Kings 10:17, while reflecting a historical period and divine judgment unique to ancient Israel, offers profound and enduring lessons for believers today. It powerfully reinforces the absolute reliability of God's word: what He declares, whether promises of blessing or warnings of judgment, will unfailingly come to pass. This should cultivate a deep and unwavering trust in His faithfulness and a serious reverence for His decrees, knowing that His character is consistent and His purposes are immutable. Furthermore, the fate of Ahab's house serves as a stark reminder of the severe and often generational consequences of persistent sin, particularly idolatry, injustice, and leading others astray. It calls us to examine our own lives and communities for any areas where we might be compromising with the world's values, neglecting God's commands, or allowing unholy influences to take root, urging us towards sincere repentance and a pursuit of holiness. Ultimately, this passage assures us that God is just and sovereign, even when evil seems to prevail and His justice appears delayed. His judgment may not always be swift by human standards, but it is certain and complete, providing hope that all wrongs will eventually be made right and that His righteous kingdom will ultimately triumph over all darkness.
Questions for Reflection
FAQ
Was Jehu's violence justified, or is this a problematic passage for modern readers?
Answer: From a biblical perspective, Jehu's actions, though violent, are consistently presented as divinely commanded and justified as an act of judgment and purification. The text explicitly states that his actions were "according to the saying of the LORD, which he spake to Elijah" (2 Kings 10:17). This violence was not arbitrary but served as a specific, historical execution of God's covenant curses against a kingdom that had persistently rejected Him and embraced idolatry, leading the nation into deep apostasy. The Omride dynasty, particularly under Ahab and Jezebel, had become a profound obstacle to God's covenant with Israel, fostering widespread Baal worship and persecuting God's prophets. While the methods of ancient Near Eastern warfare and divine judgment are not normative for believers today, the passage underscores God's absolute sovereignty, His uncompromising justice against sin, and His unwavering commitment to maintaining His covenant people. It is crucial to interpret such passages within their specific historical and theological context, recognizing that God's character is unchanging, but His methods of dealing with humanity have evolved through redemptive history, culminating in the person and work of Jesus Christ.
CHRIST-CENTERED FULFILLMENT
While 2 Kings 10:17 details a violent act of judgment in ancient Israel, its underlying themes point profoundly to the person and work of Jesus Christ. The meticulous fulfillment of prophecy by Jehu, acting as God's instrument to cleanse Israel, foreshadows the ultimate and perfect fulfillment of all prophecy in Jesus Christ. Just as Jehu purged the physical lineage of Ahab to cleanse Israel from the pervasive idolatry that had infected the nation, Christ came to purge sin from humanity, not through physical violence, but through His sacrificial death on the cross, becoming the Lamb of God who takes away the sin of the world. The judgment on Ahab's house, a severe consequence of their rebellion and idolatry, points to the ultimate and final judgment of all sin and evil that will be executed by Christ at the end of the age (Revelation 20:11-15). Moreover, just as Jehu established a new, albeit imperfect, reign, Christ establishes a new and eternal kingdom, not of this world, where true righteousness and peace prevail (John 18:36). He is the ultimate purifier, the one who truly destroys the works of the devil (1 John 3:8) and offers complete salvation and cleansing to all who believe, ushering in a new covenant where sin is truly eradicated from the hearts of His people through His atoning blood (Hebrews 9:11-14). In Christ, God's word of judgment against sin is fulfilled, and His word of salvation is made available to all.