TRV
Translation
King James Version
¶ Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication.
Complete Jewish Bible
Yehu returned to the servants of his lord, and one of them said to him, "Is everything all right? Why did this meshugga come to you?" He answered them, "You know the kind and how they babble."
Berean Standard Bible
When Jehu went out to the servants of his master, they asked, “Is everything all right? Why did this madman come to you?” “You know his kind and their babble,” he replied.
American Standard Version
Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man and what his talk was.
World English Bible Messianic
Then Jehu came out to the servants of his lord: and one said to him, “Is all well? Why did this mad fellow come to you?” He said to them, “You know the man and what his talk was.”
Geneva Bible (1599)
Then Iehu came out to the seruants of his lord. And one sayd vnto him, Is all well? wherefore came this mad fellowe to thee? And hee sayde vnto them, Ye knowe the man, and what his talke was.
Young's Literal Translation
And Jehu hath gone out unto the servants of his lord, and one saith to him, `Is there peace? wherefore came this madman unto thee?' and he saith unto them, `Ye have known the man and his talk.'
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Commentary on 2 Kings 9 verses 11–15
11 ¶ Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication.
12 And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the LORD, I have anointed thee king over Israel.
13 Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.
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.
15 But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel.
Jehu, after some pause, returned to his place at the board, taking no notice of what had passed, but, as it should seem, designing, for the present, to keep it to himself, if they had not urged him to disclose it. Let us therefore see what passed between him and the captains.
I. With what contempt the captains speak of the young prophet (Kg2 9:11): "Wherefore came this mad fellow to thee? What business had he with thee? And why wouldst thou humour him so far as to retire for conversation with him? Are prophets company for captains?" They are called him a mad fellow, because he was one of those that would not run with them to an excess of riot (Pe1 4:4), but lived a life of self-denial, mortification, and contempt of the world, and spent their time in devotion; for these things they thought the prophets were fools and the spiritual men were mad, Hos 9:7. Note, Those that have no religion commonly speak with disdain of those that are religious, and look upon them as mad. They said of our Saviour, He is beside himself, of John Baptist, He has a devil (is a poor melancholy man), of St. Paul, Much learning has made him mad. The highest wisdom is thus represented as folly, and those that best understand themselves are looked upon as beside themselves. Perhaps Jehu intended it for a rebuke to his friends when he said, "You know the man to be a prophet, why then do you call him a mad fellow? You know the way of his communication to be not from madness, but inspiration." Or, "Being a prophet, you may guess what his business is, to tell me of my faults, and to teach me my duty; I need not inform you concerning it." Thus he thought to put them off, but they urged him to tell them. "It is false," say they, "we cannot conjecture what was his errand, and therefore tell us." Being thus pressed to it, he told them that the prophet had anointed him king, and it is probable showed them the oil upon his head, Kg2 9:12. He knew not but some of them either out of loyalty to Joram or envy of him, might oppose him, and go near to crush his interest in its infancy; but he relied on the divine appointment, and was not afraid to own it, knowing whom he had trusted: he that raised him would stand by him.
II. With what respect they compliment the new king upon the first notice of his advancement, Kg2 9:13. How meanly soever they thought of the prophet that anointed him, and of his office, they expressed a grat veneration for the royal dignity of him that was anointed, and were very forward to proclaim him and sound of trumpet. In token of their subjection and allegiance to him, their affection to his person and government, and their desire to see him high and easy in it, they put their garments under him, that he might stand or sit upon them on the top of the stairs, in sight of the soldiers, who, upon the first intimation, came together to grace the solemnity. God put it into their hearts thus readily to own him, for he turns the hearts of people as well as kings, like the rivers of water, into what channel he pleases. Perhaps they were disquieted at Joram's government or had a particular affection for Jehu; or, however this might be, things it seems were ripe for the revolution, and they all came into Jehu's interest and conspired against Joram, Kg2 9:14.
III. With what caution Jehu proceeded. He had advantages against Joram, and he knew how to improve them. He had the army with him. Joram had left it, and had gone home badly wounded. Jehu's good conduct appears in two things: - 1. That he complimented the captains, and would do nothing without their advice and consent ("If it be your minds, we will do so and so, else not"), thereby intimating the deference he paid to their judgment and the confidence he had in their fidelity, both which tended to please and fix them. It is the wisdom of those that would rise fast, and stand firm, to take their friends along with them. 2. That he contrived to surprise Joram; and, in order thereto, to come upon him with speed, and to prevent his having notice of what was now done: "Let none go forth to tell it in Jezereel, that, as a snare, the ruin may come on him and his house." The suddenness of an attack sometimes turns to as good an account as the force of it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–15. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 9:1-24
“Then the prophet Elisha called a member of the company of prophets and said to him, ‘Gird up your loins; take this flask of oil in your hand, and go to Ramoth-gilead.’ ” Here the Scripture reports the just sentence that befalls the house of Ahab. Immediately it speaks about the choice of the judge and executor of the judgment. And this was Jehu, the son of Nimshi, who, on the word of the Lord, anointed one of the prophets for the royalty. And this was the disciple of Elisha who was sent by his master to the city of Ramoth-gilead, which was under the siege of the Israelites. He entered their camp and went to the tent where the commanders of the army gathered and standing before them, he naively said, “I have a message for you, commander.” Jehu said in reply, “For which one of us?” The servant realized that he was the one indicated by Elisha. In fact, he did not know his name, but even though the son of the prophet did not know him nor had ever seen him, he saw the importance of this situation, and his mind was troubled, so that he said, “For you, commander.” He showed that through the revelation of God he had realized that he was the one chosen by God. And immediately he took him into an inner chamber, according to the order of his master. And two things were also hidden: Jehu understood that that affair had to remain secret and that the news [of the anointing] should not be divulged at that time among the people. Therefore he anointed him and ordered him to take revenge against the house of Ahab. Then the prophet fled at once from the camp, and shortly later the entire assembly was in an admirable unanimity before king Jehu against Israel.So he went out with a group of select men. But he met Joram, king of Israel, in the course of his journey, and little later Ahaziah, king of Judah. He was able to defeat them after the first attack and killed them both. Jehu said to Bidkar, “ ‘Lift him out, and throw him on the plot of ground belonging to Naboth the Jezreelite,’ because last night I saw the blood of Naboth and the blood of his children.” He is thinking here about what had been said to him at night, or maybe he believes that this vengeance and the fact that he would kill Joram had been predicted to him at night through a vision. Jehu had also indicated to Bidkar another reason for killing Joram in his place and for ordering him to throw him on the plot of Naboth, saying, “When you and I rode side by side behind his father Ahab how the Lord uttered this oracle against him: ‘For the blood of Naboth and for the blood of his children that I saw yesterday, says the Lord, I swear I will repay you on this very plot of ground,’ ” that is, outside the walls of Jezreel where the goods of Naboth were. After this action accomplished outside the gates of Jezreel, he entered the city to complete what he had successfully begun.
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
Upon returning to his fellow military commanders after a clandestine anointing, Jehu is immediately confronted with their dismissive skepticism regarding the prophet's unusual visit. They label the divine messenger a "mad fellow," prompting Jehu to offer an evasive, yet deeply significant, reply that sets the stage for the dramatic and divinely ordained events about to unfold, highlighting the profound tension between human perception and God's sovereign purpose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to heighten its impact. Irony is profoundly present, as the "mad fellow" scorned by the officers is, in fact, God's chosen instrument, delivering a message of immense divine significance that will soon overturn the kingdom. This highlights the stark contrast between human, worldly perception and divine reality. The terse, pointed dialogue serves as a powerful means of foreshadowing, as Jehu's evasiveness and the officers' skepticism subtly hint at the dramatic and violent events that Jehu is about to initiate, driven by the very message they dismiss. Furthermore, the use of epithet ("mad fellow") by the officers immediately characterizes their spiritual blindness and worldly cynicism, setting them in opposition to the divine will.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a powerful reminder that God's ways are often not our ways, and His wisdom frequently appears as foolishness to the world. The officers' immediate dismissal of the prophet as "mad" underscores humanity's pervasive tendency to judge divine messengers and messages based on conventional appearances or worldly standards, rather than discerning the spiritual authority at work. God frequently chooses the weak, the unconventional, or the seemingly "foolish" to confound the wise and mighty, demonstrating that His power is perfected in weakness and that His plans will always prevail, regardless of human skepticism or opposition. This passage challenges believers to cultivate spiritual discernment, looking beyond outward appearances to perceive God's hand at work, even when His methods are unexpected or appear irrational to the uninitiated. It affirms that God's instruments, though sometimes scorned by the world, carry the full weight of His divine authority.
REFLECTION AND APPLICATION
This seemingly brief exchange offers profound insights for contemporary believers, challenging us to examine our own biases and preconceived notions about how God "should" act or whom He "should" use. Are we quick to dismiss messages or individuals who don't fit our conventional expectations of piety, professionalism, or rationality? God often works through unconventional means and unexpected messengers to accomplish His purposes, and what may appear "mad" or insignificant in the eyes of the world can be profoundly significant in God's eternal plan. This verse calls us to cultivate a spirit of discernment, to look beyond outward appearances, and to be open to God's voice, even when it comes through channels we might initially deem unworthy or strange. It also reminds us that obedience to God's call, even when it involves a radical shift in our lives or a challenging commission, is paramount. Jehu's guarded response, while strategic, also teaches us the wisdom of discerning the right time and manner to reveal God's work or our personal callings, ensuring that the message is received effectively rather than dismissed prematurely.
Questions for Reflection
FAQ
Why did the officers call the prophet "mad"?
Answer: The officers called the prophet "mad" (Hebrew shaga') for several interconnected reasons. Firstly, prophetic behavior could often appear unconventional or ecstatic to those not accustomed to it; prophets sometimes exhibited intense emotional or physical manifestations when delivering divine messages, which could be misinterpreted as mental instability. Secondly, the circumstances of this particular visit were highly unusual: a young prophet arriving suddenly, secretly anointing Jehu, and then departing quickly and without ceremony. This furtive and abrupt nature would have seemed suspicious and irrational to the pragmatic military officers. Finally, the term "mad" was a common dismissive label used by those who rejected or scorned prophetic messages, especially when those messages challenged the status quo or brought unwelcome news, as seen with Jeremiah in Jeremiah 29:26. Their use of the term reveals their worldly perspective and their inability to discern the divine authority behind the prophet's actions.
What did Jehu mean by "Ye know the man, and his communication"?
Answer: Jehu's reply is a masterful piece of strategic ambiguity, designed to both deflect and subtly hint at the truth. On one level, he might be subtly implying that his fellow officers are already familiar with the often eccentric or seemingly nonsensical "talk" of such prophets, thereby downplaying the significance of the encounter and brushing off their inquiries. This would serve to maintain secrecy about his anointing and prevent premature action. However, on another, deeper level, Jehu's statement could be a veiled challenge, suggesting that they should know the significance of such a visit. Given the ongoing prophetic conflict against the idolatrous house of Ahab and the well-known prophecies of judgment against that dynasty, a prophet's visit to a military commander would naturally carry profound implications. Jehu's words allow him to acknowledge the prophet's presence without revealing the explosive truth of his divine commission, buying him crucial time to plan his next move and gauge the loyalty of his peers.
CHRIST-CENTERED FULFILLMENT
The narrative of the "mad fellow" prophet and Jehu's anointing finds profound Christ-centered fulfillment in the person and mission of Jesus Christ. Just as the prophet was dismissed as "mad" by worldly men, Jesus himself was often perceived as mad, demon-possessed, or a deceiver by those who rejected His divine authority and unconventional methods. His own family thought He was "out of His mind" (Mark 3:21), and many of His contemporaries declared, "He has a demon and is insane" (John 10:20). Yet, Jesus was the ultimate divine messenger, the Word made flesh (John 1:14), sent by God not merely to anoint a king for a specific judgment, but to establish an eternal kingdom and bring salvation to all who believe (John 3:16). The "madness" of the cross, which appears foolishness to the perishing, is in fact the power and wisdom of God (1 Corinthians 1:18). Jesus' mission, like Jehu's, involved judgment against spiritual wickedness, but His ultimate purpose was redemptive, offering reconciliation and new life through His atoning sacrifice (2 Corinthians 5:19). He was the true Prophet, Priest, and King, whose unconventional entry into the world and radical message challenged every human expectation, yet perfectly fulfilled God's eternal plan, inaugurating a new covenant of grace (Hebrews 8:6).