2 Kings 10:9

KJV

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?

KJV (with Strong's)

And it came to pass in the morning {H1242}, that he went out {H3318}, and stood {H5975}, and said {H559} to all the people {H5971}, Ye be righteous {H6662}: behold, I conspired {H7194} against my master {H113}, and slew {H2026} him: but who slew {H5221} all these?

Complete Jewish Bible

When morning came, he went out, stood before the people and said, "You are not responsible [for the deaths of these men]. Yes, I conspired against my master and killed him. But who killed all these?

Berean Standard Bible

The next morning, Jehu went out and stood before all the people and said, “You are innocent. It was I who conspired against my master and killed him. But who killed all these?

American Standard Version

And it came to pass in the morning, that he went out, and stood, and said to all the people, Ye are righteous: behold, I conspired against my master, and slew him; but who smote all these?

Commentary

### SUMMARY
In 2 Kings 10:9, Jehu, having orchestrated the brutal execution of King Ahab's seventy sons, addresses the gathered populace in Jezreel. This verse captures a pivotal moment of political maneuvering where Jehu publicly acknowledges his role in the initial conspiracy against King Joram, yet shrewdly distances himself from the broader massacre, rhetorically questioning who was responsible for the deaths of Ahab's numerous offspring. His calculated speech aims to legitimize his actions, shift perceived blame, and solidify his newfound authority as the divinely appointed, albeit ruthless, instrument of judgment against the house of Ahab.

### CONTEXT
* **Literary Context:** This verse is situated immediately after the gruesome delivery of the seventy heads of Ahab's sons to Jehu in Jezreel, fulfilling Jehu's earlier command to the elders and rulers in Samaria to execute them (2 Kings 10:1-8). The preceding chapters detail Jehu's anointing by a prophet of Elisha (2 Kings 9:1-10), his swift and violent overthrow of King Joram (2 Kings 9:22-26), and the dramatic death of Queen Jezebel (2 Kings 9:30-37). Jehu's speech in 2 Kings 10:9 marks a crucial public address, following these intense acts of purge, designed to shape public perception and consolidate his power. It sets the stage for further purges and the complete eradication of Ahab's lineage and Baal worship, as prophesied.
* **Historical & Cultural Context:** Jehu's coup occurred in the Northern Kingdom of Israel during a period of political instability and religious apostasy under the Omride dynasty. The Omrides, particularly Ahab and Jezebel, had aggressively promoted Baal worship, leading to severe divine condemnation. Coups were not uncommon in Israelite history, but Jehu's was exceptionally brutal and comprehensive, targeting not just the reigning king but his entire lineage, a practice known as "rooting out" a dynasty. Public displays of executed enemies, like the heads of Ahab's sons, were a common, albeit horrifying, method of demonstrating power and deterring opposition in the ancient Near East. Jehu's address to "all the people" at the city gate, a traditional place for public discourse and legal proceedings, underscores his attempt to gain popular assent or at least neutralize dissent for his radical actions, which he presented as the [fulfillment of divine prophecy](/1_kings/21-21 "1 Kings 21:21 - Prophecy against Ahab's House").
* **Key Themes:** The primary theme is **Divine Judgment and Retribution**, as Jehu acts as God's instrument to execute the long-pronounced judgment against the idolatrous and wicked house of Ahab, particularly for the murder of Naboth (as prophesied in [1 Kings 21:19-24](/1_kings/21-19 "1 Kings 21:19-24 - Naboth's Vineyard and God's Judgment on Ahab")). Another key theme is **Political Strategy and Manipulation**, evident in Jehu's shrewd rhetoric. By admitting his role in Joram's death but deflecting responsibility for the wholesale slaughter of the seventy sons, he attempts to implicate others and distribute the moral burden, thereby solidifying his own position. This also highlights the theme of **Legitimacy and Authority**, as Jehu seeks to justify his violent seizure of power by aligning it with divine will and by carefully managing public perception. The declaration "Ye [be] righteous" is a strategic move to absolve the immediate onlookers of complicity in the initial conspiracy, making them receptive to his narrative.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Righteous (Hebrew, _tzaddiqim_):** The Hebrew word צַדִּיקִים (_tzaddiqim_), here translated "righteous," typically denotes moral uprightness, justice, or innocence. In this specific context, Jehu's declaration "Ye [be] righteous" does not imply moral perfection or spiritual purity on the part of the people. Rather, it is a strategic pronouncement signifying their innocence or blamelessness concerning the specific conspiracy against King Joram. Jehu is effectively saying, "You are not implicated in my plot against the king," thereby distinguishing them from himself and setting the stage for his rhetorical question that implicates others in the subsequent slaughter of the seventy sons.
* **Conspired (Hebrew, _qashar_):** The Hebrew verb קָשַׁר (_qashar_) means "to bind," "to conspire," or "to rebel." When used in a political context, as here, it specifically refers to forming a plot or rebellion against a reigning authority, often with the intent to overthrow. Jehu's admission, "I conspired against my master," is a frank acknowledgment of his treasonous act against Joram, highlighting his direct responsibility for the king's death. This admission serves to frame his actions as a deliberate, singular act, distinct from the broader, more widespread slaughter of Ahab's sons.
* **Slew (Hebrew, _harag_):** The Hebrew verb הָרַג (_harag_) is a common and direct term meaning "to kill," "to slay," or "to murder." Jehu uses it twice in this verse: first, to confess his direct role in killing Joram ("and slew him"), and second, in his rhetorical question about the seventy sons ("but who slew all these?"). The repetition underscores the violent nature of the events and Jehu's attempt to differentiate between his singular act of regicide and the collective slaughter of the seventy.

#### Verse Breakdown
* **"And it came to pass in the morning, that he went out, and stood, and said to all the people":** This opening clause meticulously sets the scene. "In the morning" suggests a new day, perhaps symbolizing a new order under Jehu. His action of "went out, and stood" indicates a public, authoritative posture, positioning himself as a leader addressing his subjects in a formal setting, likely at the city gate of Jezreel where the heads of Ahab's sons were displayed. The phrase "to all the people" emphasizes the public nature of his declaration, aiming for widespread dissemination and acceptance of his narrative.
* **"Ye [be] righteous":** This is a highly strategic and loaded declaration. By pronouncing the people "righteous" or "innocent," Jehu absolves them of any complicity in his initial conspiracy against King Joram. This serves to disarm potential opposition, gain their trust, and create a clear distinction between his singular act of regicide and the subsequent, more widespread violence that he is about to address. It positions the people as neutral observers, making them more receptive to his upcoming rhetorical manipulation.
* **"behold, I conspired against my master, and slew him":** Jehu's bold confession is a calculated move. He takes full, direct responsibility for the assassination of King Joram, his "master." This admission, far from being an act of remorse, is an assertion of his agency and authority in initiating the coup. It establishes him as the primary actor in the overthrow, while simultaneously isolating this specific act from the larger massacre, preparing the ground for his next rhetorical question.
* **"but who slew all these?":** This is the climactic rhetorical question of the verse. Jehu has just admitted to killing Joram. Now, standing before the seventy heads, he asks who killed "all these." The implied answer is not himself, but the elders and rulers of Samaria whom he had commanded to do the deed (2 Kings 10:6-7). This question serves multiple purposes: it deflects the immediate, direct blame for the mass slaughter from himself, implicates the Samarian officials (and by extension, perhaps the people for their passive compliance), and subtly frames the deaths as a collective act, perhaps even a necessary one, thereby diffusing individual responsibility and legitimizing the purge as a broader, perhaps divinely sanctioned, undertaking.

#### Literary Devices
The verse primarily employs **Rhetorical Question** and **Irony**. The rhetorical question, "but who slew all these?", is central to Jehu's strategy. It is not asked to elicit an answer from the people, but to guide their thinking towards the conclusion that others (the Samarian officials) were responsible for the mass slaughter, thereby reducing Jehu's perceived culpability for the full extent of the bloodshed. This also creates a subtle **Dramatic Irony**, as the audience (both the people in Jezreel and the reader) knows that Jehu himself orchestrated the deaths of the seventy sons, even if he didn't personally wield the sword. His declaration "Ye [be] righteous" also carries a layer of **Verbal Irony**, as it's a strategic pronouncement of innocence rather than a genuine theological assessment of their moral standing. The entire speech functions as a form of **Public Oratory** or **Political Rhetoric**, carefully crafted to manipulate perception and consolidate power in a volatile situation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jehu's actions, while brutal and politically motivated, are consistently presented in the biblical narrative as the fulfillment of God's righteous judgment against the wicked house of Ahab, particularly for their idolatry and the shedding of innocent blood. This passage highlights God's sovereignty, demonstrating His ability to use even flawed and ruthless human agents to accomplish His divine purposes. Jehu serves as an instrument of divine wrath, executing a judgment that had been prophesied generations earlier, underscoring that God's justice, though sometimes slow, is ultimately certain. The question of human responsibility within divine decree is also raised: while God ordained the judgment, Jehu and his agents bore the moral weight of their violent actions.

* [1 Kings 21:21-24](/1_kings/21-21 "1 Kings 21:21-24 - God's Judgment Prophesied Against Ahab's House")
* [2 Kings 9:6-10](/2_kings/9-6 "2 Kings 9:6-10 - Jehu Anointed to Destroy Ahab's House")
* [Isaiah 10:5-7](/isaiah/10-5 "Isaiah 10:5-7 - Assyria as God's Instrument of Judgment")

### REFLECTION AND APPLICATION
This passage presents a complex picture of divine judgment enacted through human agency. Jehu is undeniably a ruthless and calculating figure, yet he is also the chosen instrument through whom God's long-delayed justice against the Omride dynasty is finally meted out. This challenges us to grapple with the reality that God often uses imperfect, even morally ambiguous, individuals to accomplish His sovereign will. We see Jehu's political acumen in full display, as he skillfully manipulates public opinion to solidify his power, highlighting the enduring human tendency to justify actions and deflect blame, even when acting under a perceived divine mandate. For us today, it prompts reflection on the nature of leadership, the ethics of power, and the tension between divine command and human responsibility. It reminds us that while God's purposes are pure, the means by which they are achieved in a fallen world can be messy and morally fraught.

#### Questions for Reflection
* **How does Jehu's character challenge our understanding of what it means to be an "instrument of God"?**
* **In what ways does Jehu's speech demonstrate shrewd political strategy, and what does this reveal about human nature?**
* **How do we reconcile God's righteous judgment with the violent means employed by Jehu?**
* **What are the dangers of justifying our own actions by claiming divine mandate, as Jehu might be perceived to do?**

### FAQ

**Why did Jehu call the people "righteous" if they were not morally perfect?**

Answer: Jehu's declaration "Ye [be] righteous" was a strategic political move, not a theological assessment of their moral standing. He was essentially telling the people of Jezreel that they were "innocent" or "blameless" regarding his initial conspiracy against King Joram. By absolving them of any complicity in the regicide, he aimed to gain their trust, prevent them from siding with the fallen dynasty, and prepare them to accept his narrative regarding the deaths of Ahab's seventy sons. It was a calculated statement designed to disarm potential opposition and consolidate his new authority.

**What was the primary purpose of Jehu's speech in 2 Kings 10:9?**

Answer: Jehu's speech served multiple critical purposes. Primarily, it was to legitimize his violent coup and the subsequent purge of Ahab's house in the eyes of the public. By admitting his role in killing Joram but then rhetorically asking "who slew all these?" (referring to the seventy sons), he cleverly attempted to deflect direct blame for the mass slaughter, distributing the perceived responsibility to the officials he had commanded. This strategy aimed to solidify his position, minimize potential backlash, and frame the entire bloody affair as a collective act, perhaps even a divinely ordained necessity, thus fulfilling the prophecy against Ahab's wicked dynasty found in [1 Kings 21:21-24](/1_kings/21-21 "1 Kings 21:21-24 - Prophecy against Ahab's House").

### CHRIST-CENTERED FULFILLMENT
While Jehu serves as God's instrument of judgment against a wicked dynasty, his violent purge, though divinely ordained in its outcome, stands in stark contrast to the ultimate and perfect fulfillment of God's judgment and righteousness found in Jesus Christ. Jehu's justice was earthly, bloody, and politically driven, clearing the way for a new, albeit still flawed, human kingship. Christ, however, is the true and eternal King who executes God's ultimate judgment not through the sword, but through self-sacrifice. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing the full weight of divine wrath against sin on the cross (as seen in [Romans 3:23-26](/romans/3-23 "Romans 3:23-26 - Justification by Faith")). Unlike Jehu, who shifted blame, Christ fully absorbed it, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). The cleansing of Israel from Baal worship by Jehu foreshadows the spiritual cleansing from sin and idolatry that Christ accomplishes for His people, not by violent overthrow, but by His perfect obedience and atoning death, establishing a kingdom that is not of this world (as described in [John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")). He is the true and righteous King who brings ultimate justice and true peace.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 9:14

So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramothgilead, he and all Israel, because of Hazael king of Syria.

2 Kings 9:24

And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.

1 Samuel 12:3

Behold, here I [am]: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received [any] bribe to blind mine eyes therewith? and I will restore it you.

Isaiah 5:3

And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.

Hosea 1:4

And the LORD said unto him, Call his name Jezreel; for yet a little [while], and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.