TRV
Translation
King James Version
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.
KJV (with Strong's)
And when they went in H935 to offer H6213 sacrifices H2077 and burnt offerings H5930, Jehu H3058 appointed H7760 fourscore H8084 men H376 without H2351, and said H559, If any H376 of the men H582 whom I have brought H935 into your hands H3027 escape H4422, he that letteth him go, his life H5315 shall be for the life H5315 of him.
Complete Jewish Bible
Then they went in to offer sacrifices and burnt offerings. But Yehu had chosen eighty men to remain outside. He said, "If any of the men I am about to put in your hands escapes, it will be your life for his."
Berean Standard Bible
And they went in to offer sacrifices and burnt offerings. Now Jehu had stationed eighty men outside and warned them, “If anyone allows one of the men I am delivering into your hands to escape, he will forfeit his life for theirs.”
American Standard Version
And they went in to offer sacrifices and burnt-offerings. Now Jehu had appointed him fourscore men without, and said, If any of the men whom I bring into your hands escape, he that letteth him go, his life shall be for the life of him.
World English Bible Messianic
They went in to offer sacrifices and burnt offerings. Now Jehu had appointed him eighty men outside, and said, “If any of the men whom I bring into your hands escape, he who lets him go, his life shall be for the life of him.”
Geneva Bible (1599)
And when they went in to make sacrifice and burnt offering, Iehu appoynted foure score men without, and sayd, If any of the men whome I haue brought into your hands, escape, his soule shalbe for his soule.
Young's Literal Translation
And they come in to make sacrifices and burnt-offerings, and Jehu hath set for himself in an out-place eighty men, and saith, `The man who letteth escape any of the men whom I am bringing in unto your hand--his soul for his soul.'
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In the KJVVerse 9,818 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 34, ON 2 KINGS
“Then Jehu assembled all the people and said to them, ‘Ahab offered Baal small service; but Jehu will offer much more.’ ” We need to examine the purpose of words and actions. And this must be done here too. In fact, since he did not want anyone to escape his revenge, Jehu used these words, so that all the priests of Baal might come confidently. In addition, in order that no priest of God might share with them the same punishment, he ordered that they be driven away as though they were not worthy of that celebration, and so he killed only [the idolatrous priests]. He also burned the statue of Baal, cut down its sacred groves and freed the whole land of Israel from other idols. However, he continued to worship the two golden calves and gave the name of Baalim to the sanctuary of Baal.
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
Second Kings 10:24 captures a pivotal moment in Jehu's divinely commissioned purge of Baal worship from Israel. Under the pretense of a grand sacrifice to Baal, Jehu strategically positions eighty trusted men outside the temple. His command to these guards is absolute: if any Baal worshiper escapes their custody, the guard responsible will forfeit his own life in exchange for the life of the escapee. This verse powerfully underscores Jehu's ruthless efficiency, unwavering resolve, and the extreme stakes involved in his mission to eradicate idolatry, reflecting the severity of God's judgment against those who lead His people astray.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its message. Dramatic Irony is central, as the reader is fully aware of Jehu's true, murderous intentions for the Baal worshipers, while the worshipers themselves remain oblivious, believing they are attending a sacred festival. This creates profound tension and highlights the cunning nature of Jehu's plan. Foreshadowing is evident in the severity of Jehu's command to the guards; the "life for a life" decree strongly hints at the coming, uncompromising slaughter within the temple. The phrase itself, "his life shall be for the life of him," is a direct application of Lex Talionis, a legal principle used here to emphasize the absolute and non-negotiable nature of the command and the high stakes involved. Furthermore, the meticulous planning and the sheer number of guards (fourscore men) contribute to a palpable sense of Suspense and the inevitable, devastating outcome of Jehu's purge.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's unyielding opposition to idolatry and His readiness to execute judgment upon those who lead His people astray. Jehu's actions, though violent, are presented as a fulfillment of divine decree, demonstrating that God takes the purity of worship and the integrity of His covenant with Israel with utmost seriousness. The severity of the "life for a life" command reflects the gravity of the sin of idolatry, which is spiritual adultery against the one true God. It underscores that God's justice is absolute and that there are severe consequences for rebellion against His commands and for corrupting His people with false worship.
REFLECTION AND APPLICATION
While Jehu's context was unique—a divinely appointed agent of judgment in a specific historical period—the underlying principles of God's character and the nature of idolatry remain profoundly relevant for believers today. This passage calls us to a radical self-examination, prompting us to identify and dismantle any "idols" in our own lives. An idol is anything that takes the place of God in our affections, trust, or pursuit—be it wealth, career, relationships, comfort, self-image, or even spiritual practices performed without true devotion to Christ. Just as Jehu was uncompromising in his mission, we are called to be vigilant and zealous in purging sin and anything that competes for God's rightful supremacy in our hearts. This requires spiritual discipline, discernment, and a willingness to confront areas of compromise. The "life for a life" principle, while not applied literally to us, serves as a stark reminder of the serious spiritual consequences of allowing sin or false doctrines to take root or escape our diligent efforts to live a life wholly devoted to Christ.
Questions for Reflection
FAQ
Was Jehu's deception and violence morally justifiable from a biblical perspective?
Answer: From the perspective of the biblical narrative, Jehu's actions, though violent and deceptive, are presented as divinely commissioned and therefore justified within the specific context of God's judgment against the house of Ahab and the pervasive Baal worship in Israel. The text portrays Jehu as an instrument of God's wrath, fulfilling prophecies delivered through Elijah and Elisha (1 Kings 19:16-17 and 2 Kings 9:6-10). God had given Israel clear commands regarding the destruction of idolatry (Deuteronomy 13:12-18), and the severity of Baal worship warranted a severe response. However, it's important to note that later, the prophet Hosea pronounces judgment on the "blood of Jezreel" upon Jehu's house (Hosea 1:4), which some scholars interpret as a critique not of the purpose of Jehu's purge (which was God's will), but perhaps of the excessive zeal, the cruel methods, or the fact that Jehu did not fully turn from the sins of Jeroboam I (2 Kings 10:31). This suggests that while the divine commission was fulfilled, human motives and methods can still be imperfect or exceed God's intent.
CHRIST-CENTERED FULFILLMENT
While Jehu's actions represent a historical, temporal judgment against physical idolatry, they powerfully foreshadow the ultimate and spiritual judgment executed by Christ. Jesus, the true Son of David, comes not to destroy physical temples or execute physical purges, but to cleanse the human heart of its deepest idolatry—sin itself. His zeal for God's house, dramatically displayed in the cleansing of the temple (John 2:13-17), reveals a divine fervor for the purity of worship that far surpasses Jehu's. The "life for a life" principle, so starkly enforced by Jehu, finds its ultimate and redemptive fulfillment in Christ's substitutionary atonement. He, the perfect Lamb of God, willingly gave His life as a ransom for many (Mark 10:45), taking upon Himself the penalty for our spiritual idolatry and rebellion. Through His sacrifice, He purges us from the dominion of sin and false gods, liberating us to worship the Father in spirit and truth (John 4:23-24). Thus, Jehu's bloody purge points forward to the infinitely more profound spiritual deliverance and cleansing accomplished by our Savior, who not only judges sin but also provides the means of escape from its eternal consequences.