TRV
Translation
King James Version
But they were exceedingly afraid, and said, Behold, two kings stood not before him: how then shall we stand?
Complete Jewish Bible
They were panic-stricken and said, "If the other two kings couldn't withstand him, how will we?"
Berean Standard Bible
But they were terrified and reasoned, “If two kings could not stand against him, how can we?”
American Standard Version
But they were exceedingly afraid, and said, Behold, the two kings stood not before him: how then shall we stand?
World English Bible Messianic
But they were exceedingly afraid, and said, “Behold, the two kings didn’t stand before him! How then shall we stand?”
Geneva Bible (1599)
But they were exceedingly afraid, and saide, Behold two Kings coulde not stande before him, how shall we then stand?
Young's Literal Translation
And they fear very greatly, and say, `Lo, the two kings have not stood before him, and how do we stand--we?'
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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
Second Kings 10:4 vividly portrays the overwhelming fear and immediate capitulation of the elders and guardians in Samaria, who were responsible for Ahab's seventy sons, upon receiving Jehu's audacious challenge. This pivotal verse highlights the profound impact of Jehu's decisive and ruthless actions, revealing not only his unstoppable momentum but also the perceived divine authority backing his mission to execute God's long-prophesied judgment against the idolatrous dynasty of Ahab. Their rhetorical question, "how then shall we stand?", encapsulates their recognition of the utter futility of resistance against a force they understood to be irresistible and divinely sanctioned.
CONTEXT
Literary Context: This verse serves as the immediate and visceral response to Jehu's calculated and chilling ultimatum to the leaders of Samaria, specifically the elders, guardians, and those caring for Ahab's seventy sons (2 Kings 10:1-3). Having already executed King Joram of Israel and King Ahaziah of Judah with brutal efficiency (2 Kings 9:24-27), Jehu's letter was a psychological weapon. He dared them to choose one of Ahab's sons as king and prepare for battle, knowing full well the terror his recent actions had instilled. The leaders' response in verse 4 demonstrates that Jehu's display of power had achieved its intended effect: paralyzing fear and an acknowledgment of his irresistible momentum. The narrative then swiftly moves to their complete submission and Jehu's subsequent command for the heads of Ahab's sons to be brought to him, confirming his absolute control over the situation (2 Kings 10:5-8).
Historical & Cultural Context: In the volatile political landscape of the ancient Near East, the death of a king, especially through a coup, frequently triggered intense power struggles and attempts by various factions to seize the throne. Jehu's actions, however, were not merely a typical succession struggle but a radical, brutal purge designed to eradicate an entire dynasty. Samaria, as the fortified capital of the Northern Kingdom of Israel, represented the center of established authority and military capacity. The elders and guardians were the city's highest civic and military officials. Their fear was not simply of a formidable general but of a divinely sanctioned executioner. The house of Ahab had been marked by egregious idolatry, particularly the widespread worship of Baal championed by Jezebel (e.g., 1 Kings 16:31-33). This pervasive apostasy had drawn divine condemnation, and Jehu's coup was widely understood, even by the Samarian leaders, as the direct fulfillment of prophetic judgment against a corrupt regime that had defiantly defied Yahweh.
Key Themes: The verse powerfully illustrates several key themes central to the narrative of 2 Kings. First, it highlights the Overwhelming Power and Authority wielded by God's chosen instrument. Jehu's swift and brutal efficiency in eliminating two kings instills a paralyzing dread, underscoring the irresistible force of God's sovereign power at work in human affairs. Second, it emphasizes the Fulfillment of Divine Judgment. The elders' fear is not merely of Jehu's military might, but of the divine hand guiding him. They implicitly understand that Jehu is an instrument of God's long-prophesied judgment against Ahab's idolatrous dynasty, a judgment pronounced earlier by the prophet Elijah (e.g., 1 Kings 21:21-24). This demonstrates the certainty of God's word being brought to pass, even through violent means. Finally, the rhetorical question, "how then shall we stand?", speaks to the Futility of Resisting God's Will. If two powerful reigning monarchs could not withstand Jehu, how could mere guardians and elders, even with the remaining sons of Ahab, hope to succeed? This signifies their immediate and total submission, recognizing the overwhelming odds and the clear manifestation of divine will in the unfolding events.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several Literary Devices to convey its powerful message. The phrase "exceedingly afraid" uses Hyperbole to emphasize the profound and paralyzing terror gripping the leaders, far beyond mere apprehension. The central declaration, "Behold, two kings stood not before him," functions as a stark and undeniable Evidence or Argument from Analogy, presenting a logical premise based on recent, brutal facts to justify their conclusion. The concluding "how then shall we stand?" is a potent Rhetorical Question, not seeking an answer but emphatically asserting the absolute futility of resistance. This question also embodies Irony, as their fear and perceived weakness ultimately lead them to comply with Jehu's demands, thereby becoming instruments in the very judgment they fear. The entire verse also serves as a form of Foreshadowing, indicating the complete surrender of Samaria and the inevitable destruction of Ahab's lineage.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound fear and immediate submission of Samaria's leaders in 2 Kings 10:4 powerfully illustrate the certainty of God's judgment and the futility of resisting His sovereign will. This event demonstrates that when God's appointed time for judgment arrives, no human power or strategic defense can withstand it. Jehu, though a ruthless instrument, was undeniably operating under a divine mandate to purge the land of Ahab's idolatrous influence, fulfilling prophecies uttered decades earlier. The leaders' recognition of Jehu's unstoppable force was, in essence, a recognition of God's irresistible power moving through him, bringing to pass the consequences of persistent sin and rebellion against His covenant. This narrative serves as a stark reminder that God is actively involved in history, orchestrating events to uphold His righteousness and ensure the fulfillment of His word, whether through blessing or judgment.
REFLECTION AND APPLICATION
The scene in 2 Kings 10:4 offers profound lessons for contemporary believers. The overwhelming fear that gripped Samaria's leaders, leading to their immediate submission, serves as a powerful reminder of the futility of resisting God's sovereign will. While Jehu was a human agent, the narrative clearly portrays him as an instrument of divine judgment against a wicked dynasty. For us, this highlights that God remains utterly sovereign over all affairs, raising up and bringing down leaders, nations, and systems according to His purposes. Our response to God's manifest will should not be one of fear-induced paralysis, but rather one of reverent awe and willing obedience, understanding that true wisdom lies in aligning ourselves with His righteous ways. This passage challenges us to discern where God is at work in our world and in our lives, and to respond not with resistance or despair, but with humble submission and trust in His justice and ultimate plan. It prompts us to consider if there are areas where we are attempting to "stand" against God's clear direction, rather than yielding to His perfect and powerful will.
Questions for Reflection
FAQ
Why were the elders and guardians "exceedingly afraid" of Jehu?
Answer: Their extreme fear stemmed from a confluence of factors. First, Jehu had just demonstrated his ruthless efficiency and unyielding resolve by personally executing two reigning monarchs—King Joram of Israel and King Ahaziah of Judah—in quick succession (compare 2 Kings 9:24 and 2 Kings 9:27). This showed he was a man of decisive and brutal action. Second, Jehu's challenge was audacious; he was effectively daring the capital's leaders to choose a king from Ahab's line and prepare for battle, knowing the terror his recent deeds had instilled. Third, and most significantly, they likely recognized that Jehu was acting as an instrument of divine judgment against the house of Ahab. This judgment had been long prophesied due to Ahab and Jezebel's pervasive idolatry and wickedness (e.g., 1 Kings 21:21-24). Their fear was not just of Jehu's military might, but of the seemingly irresistible force of God's will being executed through him.
Who were the "two kings" mentioned by the elders?
Answer: The "two kings" were King Joram of Israel and King Ahaziah of Judah. Joram was the reigning king of Israel and son of Ahab, whom Jehu struck down with an arrow while Joram was fleeing (see 2 Kings 9:24). Ahaziah was the king of Judah, a nephew of Joram (through his mother Athaliah, Ahab's daughter), who was visiting Joram at the time. Ahaziah also fled but was pursued and fatally wounded by Jehu's men (see 2 Kings 9:27). The swift and decisive elimination of these two powerful monarchs by Jehu served as undeniable proof to the Samarian leaders of his unstoppable momentum and the utter futility of any resistance.
CHRIST-CENTERED FULFILLMENT
While Jehu serves as a stark, albeit ruthless, instrument of God's judgment in the Old Testament, his actions foreshadow the ultimate and perfect execution of divine justice and sovereignty found in Jesus Christ. The overwhelming fear inspired by Jehu in 2 Kings 10:4, leading to the complete surrender of his opponents, points to the ultimate authority and irresistible power of Christ. Unlike Jehu, who brought judgment through violence and earthly power, Jesus is the one through whom God's final judgment will be fully realized, yet He first came as the Lamb of God to take away the sin of the world. The futility of resisting Jehu's divinely ordained mission pales in comparison to the utter impossibility of resisting Christ's ultimate reign. Every knee will one day bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11). Just as the elders recognized Jehu's unstoppable force, so too will all creation ultimately acknowledge the supreme authority of the resurrected Christ, who has been given all authority in heaven and on earth. The fear of Jehu led to physical submission; the reverence and awe inspired by Christ lead to spiritual transformation and eternal life for those who believe in Him, while for those who reject Him, it will lead to the ultimate and inescapable judgment He alone is appointed to execute (John 5:22).