TRV
Translation
King James Version
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.
KJV (with Strong's)
And he that was over the house H1004, and he that was over the city H5892, the elders H2205 also, and the bringers up H539 of the children, sent H7971 to Jehu H3058, saying H559, We are thy servants H5650, and will do H6213 all that thou shalt bid H559 us; we will not make any H376 king H4427: do H6213 thou that which is good H2896 in thine eyes H5869.
Complete Jewish Bible
So the administrator of the palace, the governor of the city, the leaders and the children's guardians sent this message to Yehu: "We are your servants. We will do everything you ask us to; we won't appoint anyone king. Do as you see fit."
Berean Standard Bible
So the palace administrator, the overseer of the city, the elders, and the guardians sent a message to Jehu: “We are your servants, and we will do whatever you say. We will not make anyone king. Do whatever is good in your sight.”
American Standard Version
And he that was over the household, and he that was over the city, the elders also, and they that brought up the children, sent to Jehu, saying, We are thy servants, and will do all that thou shalt bid us; we will not make any man king: do thou that which is good in thine eyes.
World English Bible Messianic
He who was over the household, and he who was over the city, the elders also, and those who raised the children, sent to Jehu, saying, “We are your servants, and will do all that you ask us. We will not make any man king. You do that which is good in your eyes.”
Geneva Bible (1599)
And he that was gouernour of Ahabs house, and he that ruled the citie, and the Elders, and the bringers vp of the children sent to Iehu, saying, We are thy seruants, and will doe all that thou shalt bid vs: we will make no King: do what seemeth good to thee.
Young's Literal Translation
And he who is over the house, and he who is over the city, and the elders, and the supporters, send unto Jehu, saying, `Thy servants we are , and all that thou sayest unto us we do; we do not make any one king--that which is good in thine eyes do.'
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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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SUMMARY
Following Jehu's swift and violent purge of the Omride dynasty's kings, the most powerful officials in Samaria—including the chief palace administrator, the city's governor, the respected elders, and the royal tutors—sent a message of complete and abject submission to him. They declared themselves Jehu's loyal servants, pledging unconditional obedience to his every command, explicitly renouncing any intention to enthrone another king, and granting him full discretion to act as he saw fit, thereby acknowledging his unchallenged control over the kingdom's future.
CONTEXT
Literary Context: This verse is a pivotal moment immediately following Jehu's initial, decisive acts of judgment against the Omride dynasty. Having personally executed King Joram of Israel and King Ahaziah of Judah (as detailed in 2 Kings 9:24-27), Jehu sent a provocative letter to the officials in Samaria, challenging them to choose the "best and fittest" of Ahab's seventy sons and fight for the throne (2 Kings 10:1-4). This challenge was a test of loyalty and an invitation for resistance. 2 Kings 10:5 records the officials' immediate, fearful, and comprehensive response, which was one of total capitulation. Their submission sets the stage for the subsequent massacre of Ahab's remaining royal heirs, demonstrating Jehu's ruthless efficiency in consolidating his power and fulfilling divine prophecy.
Historical & Cultural Context: The events described in 2 Kings 10 unfold in the 9th century BCE within the Northern Kingdom of Israel, with Samaria serving as its capital city and the seat of the Omride dynasty. Dynastic transitions in the ancient Near East were frequently violent, often involving the complete eradication of the previous royal family to eliminate any potential rivals or future claims to the throne. Jehu's anointing by a prophet, as recorded in 2 Kings 9:1-10, provided a divine mandate for his actions, a factor that would have been well understood and feared by the officials. The officials mentioned—the "one over the house" (chief steward or prime minister), the "one over the city" (city governor), the "elders" (local civic and religious leaders), and the "bringers up of the children" (royal tutors or guardians)—represented the entire spectrum of administrative, political, and social authority within Samaria. Their collective and immediate submission underscores the overwhelming fear Jehu instilled and their pragmatic decision to preserve their own lives and positions amidst a violent regime change.
Key Themes: This verse powerfully contributes to several overarching themes within the broader narrative of 2 Kings. Foremost is the theme of Divine Sovereignty and Judgment, as Jehu's actions are presented as the direct fulfillment of God's long-standing prophecy against the idolatrous and wicked Omride dynasty (e.g., 1 Kings 21:21-24). The immediate and comprehensive capitulation of Samaria's powerful officials highlights the theme of Power and Authority, demonstrating Jehu's ruthless efficiency in seizing and consolidating control. Furthermore, the officials' fear-driven response emphasizes the themes of Fear and Expediency, revealing how easily human loyalty can shift in the face of overwhelming force and the instinct for self-preservation. This moment also marks a critical Political Transition, signaling the definitive end of one royal house and the beginning of another, albeit one established through bloodshed and divine decree.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Synecdoche by listing specific high-ranking officials ("he that was over the house," "he that was over the city," "the elders," "the bringers up [of the children]") to represent the entire power structure of Samaria. This highlights the comprehensive and unified nature of the city's submission to Jehu. The inclusion of "the bringers up [of the children]" is a potent example of Pathos, evoking the vulnerability of the royal heirs and the officials' abandonment of their sacred duty to protect them, making their surrender even more impactful. The phrase "do thou that which is good in thine eyes" functions as Hyperbole, expressing an extreme degree of submission that goes beyond mere obedience, effectively granting Jehu absolute, unchecked authority. The rapid succession of events in this chapter, from Jehu's challenge to the officials' immediate capitulation, also creates a sense of Dramatic Irony, as the reader knows Jehu's ruthless intentions, while the officials are merely trying to appease him and save their own lives.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the theme of divine judgment and the swift, often brutal, nature of its execution through human instruments. The complete and immediate capitulation of Samaria's powerful officials to Jehu underscores the irresistible force of God's sovereign will, even when enacted through violent means. The officials' fear-driven submission highlights the fragility of human power and loyalty in the face of overwhelming force, especially when that force is perceived to be divinely sanctioned. Their willingness to abandon the royal line and grant Jehu absolute authority demonstrates a pragmatic, self-preservation instinct, revealing the moral compromises that can occur during times of political upheaval. Ultimately, this event is a pivotal moment in the fulfillment of God's long-standing prophecy against the idolatrous house of Ahab, bringing an end to a corrupt dynasty that had led Israel astray into Baal worship and injustice.
REFLECTION AND APPLICATION
The dramatic scene in 2 Kings 10:5 offers a stark reflection on the nature of power, fear, and moral compromise. We observe how quickly human allegiances can shift when faced with overwhelming force, prompting individuals to prioritize self-preservation over loyalty or principle. The officials' abject submission, granting Jehu carte blanche, serves as a sobering reminder of the dangers of unchecked authority and the ease with which power can corrupt both those who wield it and those who submit to it out of fear. Spiritually, this passage challenges us to consider the foundations of our own allegiances. Do we submit to worldly pressures and fears, or is our ultimate loyalty reserved for God, even when it demands courage and resistance against prevailing currents? The narrative, while descriptive of a violent historical event, implicitly calls us to examine the ethical implications of our choices in moments of crisis and to discern where true authority lies, recognizing that true peace and security are found not in appeasing human power but in faithful obedience to God.
Questions for Reflection
FAQ
Who were "the bringers up of the children" and why is their submission significant?
Answer: The "bringers up of the children" (Hebrew: 'omnim) were the royal tutors, guardians, or foster-fathers responsible for the care, education, and protection of the king's sons. Their role was crucial, as they were entrusted with the future of the royal line and the continuity of the dynasty. Their inclusion among the officials who sent a message of submission to Jehu is highly significant because it demonstrates that even those directly responsible for safeguarding the potential heirs to the throne had abandoned any hope of resistance or continuation of the Omride dynasty. Their capitulation signaled that there was no one left willing or able to defend Ahab's lineage, effectively clearing the path for Jehu's subsequent purge of the royal family.
Why did the officials in Samaria submit so readily to Jehu?
Answer: The officials' rapid and complete submission to Jehu was primarily driven by overwhelming fear and pragmatism. Jehu had already demonstrated his ruthless efficiency by executing King Joram of Israel and King Ahaziah of Judah (as seen in 2 Kings 9:24-27). He then sent a provocative letter to Samaria, challenging them to defend Ahab's seventy sons (2 Kings 10:1-4). Faced with Jehu's proven resolve, military backing, and the clear intent to eradicate the Omride dynasty, the officials likely assessed that resistance was futile and would only lead to their own destruction. Their submission was a strategic move to preserve their lives and positions within the new regime, choosing expediency over loyalty to a doomed royal house.
Does this verse imply divine approval of Jehu's violent actions?
Answer: While this specific verse records the officials' human response to Jehu, the broader narrative of 2 Kings clearly presents Jehu's actions as a fulfillment of divine judgment against the house of Ahab. God had explicitly commissioned Jehu through a prophet to "strike down the house of Ahab your master" and avenge the blood of His servants (2 Kings 9:7-8). Therefore, the text portrays Jehu as an instrument of God's wrath, bringing about the prophesied end of a deeply idolatrous and wicked dynasty (see 1 Kings 21:21-24). While the Bible records these events as divinely ordained, it does not necessarily endorse every aspect of human violence or cruelty involved, but rather highlights God's sovereign control over history and His justice against persistent evil.
CHRIST-CENTERED FULFILLMENT
While 2 Kings 10:5 details a moment of intense political upheaval and violent judgment in Israel's history, its Christ-centered fulfillment is found not in the emulation of Jehu's ruthless power, but in the ultimate and complete submission to the true King, Jesus Christ. The officials' declaration, "We are thy servants, and will do all that thou shalt bid us," foreshadows the willing, joyful surrender of believers to the Lordship of Christ. Unlike Jehu, whose authority was earthly and enforced by fear, Jesus' authority is divine, eternal, and draws willing submission through love, truth, and the transformative power of the Holy Spirit, as seen in the call to discipleship in Matthew 16:24 and the invitation to find rest in His easy yoke (Matthew 11:28-30). Furthermore, the end of the corrupt Omride dynasty, orchestrated by divine judgment, points to the ultimate and final judgment executed by Christ, who will bring an end to all evil and establish His eternal, righteous kingdom (as described in Revelation 19:11-16 and Revelation 21:1-5). The fear-driven capitulation to Jehu contrasts sharply with the Spirit-empowered and loving submission of those who confess Jesus as Lord, to the glory of God the Father, recognizing His perfect reign and redemptive work on the cross (Colossians 1:13-14). In Christ, the "good in thine eyes" is not arbitrary power, but the perfect, redemptive will of a loving God, revealed in His Son, who came not to destroy but to save (John 3:17) and to establish a kingdom of peace and righteousness (Isaiah 9:6-7).