TRV
Translation
King James Version
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.
Complete Jewish Bible
They said, "You're being evasive. Come on, tell us the truth." Then he said, "This is exactly what he said to me and how he said it: 'Here is what ADONAI says: "I have anointed you king over Isra'el."'"
Berean Standard Bible
“That is a lie!” they said. “Tell us now!” So Jehu answered, “He talked to me about this and that, and he said, ‘This is what the LORD says: I anoint you king over Israel.’”
American Standard Version
And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith Jehovah, I have anointed thee king over Israel.
World English Bible Messianic
They said, “That is a lie. Tell us now.” He said, “He said to me, ‘Thus says the LORD, I have anointed you king over Israel.’”
Geneva Bible (1599)
And they sayde, It is false, tell vs it nowe. Then he sayd, Thus and thus spake he to me, saying, Thus saieth the Lord, I haue anointed thee for King ouer Israel.
Young's Literal Translation
And they say, `False, declare, we pray thee, to us;' and he saith, `Thus and thus spake he unto me, saying, Thus said Jehovah, I have anointed thee for king unto Israel.'
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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
Second Kings 9:12 captures the dramatic moment when Jehu reveals to his fellow military captains the true, divinely ordained purpose of the prophet's recent, clandestine visit. After initially dismissing Jehu's vague explanation as trivial or "false," the captains press him for the real message. Jehu then unequivocally declares the prophet's words, stating that the Lord Himself has anointed him king over Israel, thereby unveiling a pivotal divine mandate that sets the stage for a violent dynastic overthrow and a significant turning point in Israel's history.
CONTEXT
Literary Context: This verse serves as the immediate climax of a highly significant, divinely orchestrated event. It follows the secret anointing of Jehu by a young prophet, dispatched by Elisha, at Ramoth-gilead, a strategic military outpost. The prophet's mission, detailed in 2 Kings 9:1-10, was precise: to anoint Jehu king over Israel as an instrument of divine judgment against the wicked house of Ahab and Jezebel, particularly for their idolatry and the shedding of innocent blood, as exemplified by the murder of Naboth (1 Kings 21:19). Upon delivering the message and anointing Jehu, the prophet immediately fled. Jehu then returned to his fellow officers, who, having witnessed the prophet's unusual and hurried visit, were filled with curiosity and suspicion, leading directly to their interrogation of Jehu in 2 Kings 9:11. The officers' initial skepticism in 2 Kings 9:12 sets up Jehu's stark, authoritative revelation, propelling the narrative towards the execution of God's judgment.
Historical & Cultural Context: The period of the Omride dynasty, particularly the reigns of Ahab and his sons, was marked by intense political instability, pervasive religious apostasy, and ongoing conflict with Aram (Syria). Ramoth-gilead, where this event unfolds, was a contested border city, frequently a battleground between Israel and Aram, highlighting the military and volatile political context of Jehu's anointing. Culturally, the anointing of kings with oil was a sacred ritual, signifying divine selection and the bestowal of God's Spirit for a specific office. This practice, seen previously with Saul (1 Samuel 10:1) and David (1 Samuel 16:13), conferred divine legitimacy upon the chosen leader. Jehu's anointing, however, was not merely for succession but for a specific, violent mission of judgment, a common theme in the prophetic narratives where prophets often served as God's messengers in matters of national leadership and divine retribution against unfaithful rulers.
Key Themes: The central theme underscored in this verse and the surrounding narrative is Divine Sovereignty and Appointment, emphasizing that God is the ultimate orchestrator of history, raising up and bringing down rulers according to His will (Daniel 2:21). Jehu's anointing is not a human political maneuver but a direct, sovereign act of God to execute judgment. Closely related is the theme of Prophetic Authority and Obedience, as Elisha and his young prophet faithfully carry out God's precise instructions, demonstrating that God's word, delivered through His chosen messengers, carries undeniable weight and demands immediate action. Finally, the verse highlights Judgment Against Apostasy, as Jehu is explicitly anointed to eradicate the wicked house of Ahab and Jezebel, whose idolatry and injustice had provoked God's wrath, underscoring God's unwavering commitment to justice and covenant faithfulness, as prophesied earlier by Elijah in 1 Kings 21.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to heighten its dramatic impact and underscore its theological significance. Dramatic Irony is prominent: the officers' initial dismissal of the prophet's message as "false" stands in stark contrast to the profound and immediate truth of that very message, which will lead to a violent upheaval and dynastic change. The Repetition of the phrase "Thus and thus spake he to me, saying, Thus saith the LORD" emphasizes the divine origin and authoritative nature of the message, creating a sense of inevitability and solemnity. Suspense is masterfully built through the officers' insistent questioning and Jehu's initial, vague reply, culminating in the sudden, powerful revelation of his anointing. Finally, the direct quotation of God's words, introduced by the powerful formula "Thus saith the LORD," functions as a Divine Oracle, conveying immutable divine will and demonstrating God's active involvement in human affairs and political leadership.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse underscores the profound theological truth that God is sovereign over all human affairs, including the rise and fall of nations and their leaders. Jehu's anointing is not a mere political coup but a divinely initiated act of judgment and a demonstration of God's absolute authority to establish and depose kings. It highlights God's active involvement in history, working through chosen instruments to fulfill His purposes, even if those purposes involve drastic and violent change. The immediate obedience of the young prophet and Jehu's eventual acceptance of the divine mandate emphasize the importance of heeding God's word, regardless of how radical its implications may be. This event serves as a powerful reminder that all earthly authority is ultimately derived from and subject to the supreme authority of the Lord.
REFLECTION AND APPLICATION
The scene in 2 Kings 9:12 offers profound insights into discerning and responding to God's call in our own lives. Just as Jehu's companions initially dismissed a divinely ordained message as "false," we too can be prone to skepticism or to trivializing what God might be speaking to us, especially if it challenges our comfort zones or preconceived notions. This passage compels us to cultivate a posture of spiritual attentiveness, recognizing that God often works in unexpected ways and through surprising instruments. It reminds us that divine appointments are not always glamorous or easy; they often involve significant challenges, radical obedience, and even uncomfortable truths. For believers today, this means seeking God's will diligently, listening for His voice through His Word and Spirit, and being prepared to act decisively when His call becomes clear, trusting that He equips those whom He calls. Our response to God's clear word, whether in personal conviction or collective action, should be one of earnest inquiry and faithful obedience, rather than dismissive skepticism.
Questions for Reflection
FAQ
Why did Jehu's officers initially say, "[It is] false"?
Answer: The officers' initial reaction of "It is false" (or "You lie," "It's a joke") likely stemmed from a combination of factors. First, the young prophet's visit was highly unusual—he came quickly, spoke privately with Jehu, and then immediately fled. This sudden, secretive, and hurried nature might have seemed suspicious or even comical to seasoned military men. They might have assumed it was a prank, a trivial personal matter, or a deliberate attempt to mislead them. Second, they were probably expecting Jehu to return with news related to military strategy or current political affairs, not a divine anointing for kingship, which would have seemed an absurd or dangerous claim in their context. Their demand to "tell us now" indicates their intense curiosity and their belief that Jehu was withholding the real, significant information, as seen in 2 Kings 9:11.
What was the significance of Jehu's anointing as king over Israel?
Answer: Jehu's anointing was profoundly significant for several reasons. It was a direct, divinely mandated act, not a human political maneuver, signifying God's absolute sovereignty over the nations and their leaders (Psalm 75:6-7). This anointing marked the end of the Omride dynasty, which had led Israel into deep idolatry and moral corruption under Ahab and Jezebel. Jehu was specifically chosen as God's instrument of judgment to eradicate the house of Ahab and Jezebel, fulfilling prophecies made earlier by Elijah (1 Kings 21:21-24). His anointing, therefore, represented a turning point—a divine intervention to cleanse Israel from the pervasive Baal worship and injustice that had gripped the kingdom, demonstrating God's unwavering commitment to His covenant with Israel.
CHRIST-CENTERED FULFILLMENT
While Jehu was a divinely appointed king, chosen for a specific mission of judgment and the restoration of God's covenant order in Israel, his anointing ultimately points forward to the perfect and eternal Anointed One, Jesus Christ. Jehu's kingship was earthly, temporary, and marked by violence and imperfection, yet it foreshadowed the coming of the true King of Israel. Jesus, the ultimate Messiah (Anointed One), was not anointed with oil by a prophet, but by the Holy Spirit at His baptism (Matthew 3:16-17), signifying His divine appointment as Prophet, Priest, and King. Unlike Jehu, whose reign brought a bloody purge, Christ's reign inaugurates a kingdom of peace, righteousness, and eternal life, established not through violence but through His self-sacrificial death and resurrection (Isaiah 9:6-7). Jehu executed judgment on a wicked dynasty, but Christ, the Lamb of God who takes away the sin of the world, bore the ultimate judgment for humanity's sin, offering redemption and reconciliation. He is the King who truly fulfills God's promise of an everlasting throne, reigning not just over Israel, but over all creation, and to Him belongs all authority in heaven and on earth (Matthew 28:18).