TRV
Translation
King James Version
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.
Complete Jewish Bible
At this, they hurried each one to take his cloak and put it under Yehu at the top of the stairs. Then they blew the shofar and proclaimed, "Yehu is king!"
Berean Standard Bible
Quickly, each man took his garment and put it under Jehu on the bare steps. Then they blew the ram’s horn and proclaimed, “Jehu is king!”
American Standard Version
Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew the trumpet, saying, Jehu is king.
World English Bible Messianic
Then they hurried, and took every man his garment, and put it under him on the top of the stairs, and blew the shofar, saying, “Jehu is king.”
Geneva Bible (1599)
Then they made haste, and tooke euerie man his garment, and put it vnder him on the top of the staires, and blewe the trumpet, saying, Iehu is King.
Young's Literal Translation
And they haste and take each his garment, and put it under him at the top of the stairs, and blow with a trumpet, and say, `Reigned hath Jehu!'
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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 9:13 vividly portrays the immediate and fervent public acclamation of Jehu as king by his military officers. This pivotal moment follows a secret prophetic anointing, detailing how the officers swiftly honored Jehu by spreading their cloaks as an impromptu royal carpet on a prominent staircase. This symbolic act was immediately followed by the traditional blast of trumpets and the resounding declaration, "Jehu is king," signifying a divinely orchestrated, rapid transfer of power that marked the violent end of the corrupt Omride dynasty and the forceful establishment of Jehu's reign.
CONTEXT
Literary Context: This verse serves as the dramatic culmination of Jehu's secret anointing and his subsequent revelation to his fellow officers. Immediately preceding this, a young prophet, dispatched by Elisha, arrived at Ramoth-Gilead, where Jehu was serving as a military commander. The prophet, following divine instruction, privately anointed Jehu as the next king of Israel, charging him with the solemn task of eradicating the house of Ahab as divine retribution for their egregious idolatry and the bloodshed of God's prophets, particularly at the hands of Jezebel, as detailed in 2 Kings 9:6-10. Upon the prophet's abrupt departure, Jehu's curious and somewhat suspicious officers pressed him about the "mad fellow's" visit. Jehu, after initial evasion, disclosed the prophet's message and his anointing. Their response, recorded in this verse, is one of immediate, enthusiastic, and unanimous allegiance, transforming a private divine commission into a public, ceremonial coronation, thereby setting the stage for the swift and brutal purge that would redefine Israel's political and religious landscape.
Historical & Cultural Context: The events of 2 Kings 9 are set against the backdrop of a deeply entrenched and morally bankrupt Omride dynasty in the northern kingdom of Israel, specifically during the reign of Joram, the son of the infamous Ahab and Jezebel. This era was characterized by rampant Baal worship, severe persecution of Yahweh's prophets, and a pervasive moral decline, as extensively documented in earlier narratives such as 1 Kings 16 and 2 Kings 8. Ramoth-Gilead, where Jehu and the Israelite army were stationed, was a strategically vital border city, frequently contested with the Arameans, making military control paramount. In ancient Near Eastern monarchies, the support of the army was absolutely critical for any new king's legitimacy, especially for one seizing power through a coup. The symbolic actions described in the verse—spreading garments and blowing trumpets—were well-established and widely recognized customs for royal acclamation, signifying profound honor, submission, and the public proclamation of a new reign, echoing similar enthronement rituals seen throughout Israel's history, such as the anointing of Solomon in 1 Kings 1.
Key Themes: The swift acclamation of Jehu in this passage illuminates several profound theological and narrative themes. Firstly, it powerfully underscores Divine Sovereignty and Appointment. The narrative demonstrates God's active, direct, and often dramatic involvement in the rise and fall of earthly rulers, orchestrating events to fulfill His righteous judgments, even through unexpected and violent means. Jehu's anointing, though initially private, rapidly gains public validation, illustrating the intricate interplay between divine decree and human agency in the unfolding of God's purposes. Secondly, the passage highlights Prophetic Authority and Divine Mandate. Elisha, through his unnamed prophetic messenger, acts as God's authoritative instrument, initiating this monumental shift in power. This validates the prophetic word as a potent catalyst for historical change, demonstrating its power to overturn established regimes and enforce divine will, as seen in the broader prophetic ministry of Elisha in 2 Kings. Thirdly, the immediate and symbolic actions of the officers—laying down their garments and blowing trumpets—represent Popular Acclamation and Allegiance. These are not mere ceremonial gestures but vital expressions of loyalty, public endorsement, and collective commitment, transforming Jehu from a military commander into a recognized monarch. This collective affirmation is crucial for the stability and legitimacy of any new regime, particularly one destined to enact such sweeping judgment against a long-standing dynasty.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent Literary Devices to convey the profound significance and dramatic impact of this moment. Symbolism is central, particularly through the use of "garments" and "trumpets." The act of spreading garments symbolizes the officers' profound homage, submission, and the creation of an impromptu royal seat, instantly elevating Jehu's status. The blowing of trumpets is a universally recognized symbol of royal proclamation, authority, and celebration, serving as an audible declaration of a new reign. The phrase "on the top of the stairs" also carries significant Symbolic weight, representing a prominent, elevated platform for public acclamation, emphasizing the visibility, authority, and public nature of Jehu's new position. There is also an element of Dramatic Irony, as the prophet's anointing was performed in utmost secrecy, yet its immediate consequence is a very public, boisterous, and widely witnessed declaration, highlighting the unstoppable and sovereign nature of God's decree. The swiftness conveyed by "hasted" and the collective action implied by "every man" contribute to a powerful sense of Urgency and Unanimity, underscoring the decisive nature of this transition and foreshadowing the rapid and violent events that would follow.
THEOLOGICAL AND THEMATIC CONNECTIONS
The acclamation of Jehu in 2 Kings 9:13 powerfully illustrates God's sovereign control over human history and political affairs. While Jehu's anointing was a direct divine initiative to bring judgment upon the wicked house of Ahab, its public validation by his officers demonstrates how God often works through human agency and established cultural practices to achieve His overarching purposes. This event underscores that no earthly power or dynasty is beyond God's reach; He can raise up or bring down leaders as He wills, often in dramatic and unexpected ways, to fulfill His righteous decrees and maintain His covenant with His people. It serves as a profound reminder that even amidst political turmoil, human ambition, and violent upheaval, God remains the ultimate orchestrator of events, using both the faithful and the flawed to advance His kingdom agenda and bring about His justice.
REFLECTION AND APPLICATION
The scene of Jehu's acclamation is a potent reminder that God is actively and intimately involved in the affairs of nations and the lives of individuals, often working through surprising and dramatic means to accomplish His sovereign will. The officers' swift, decisive, and unanimous response to Jehu's revelation of his divine commission challenges us to critically examine our own readiness to respond when God's will becomes clear in our lives, even if it disrupts our comfort, challenges the status quo, or calls for a radical shift in allegiance. This passage teaches us about the profound importance of discerning God's hand in historical shifts, personal callings, and societal changes, and the absolute necessity of aligning our allegiance with His ultimate authority, rather than with fleeting earthly powers. While Jehu's mission was one of judgment and violent purge, the underlying principle remains: God raises up leaders and empowers movements for His specific purposes. For believers today, this means cultivating a deep trust in God's unwavering sovereignty even amidst chaos and uncertainty, and being prepared to offer our "garments" of humble allegiance and our "trumpets" of bold proclamation to His divine purposes, whether that involves dramatic, world-altering change or faithful, steadfast endurance in our daily lives.
Questions for Reflection
FAQ
Why was Jehu's anointing initially secret, but his acclamation so public?
Answer: The initial anointing of Jehu by the young prophet sent by Elisha was conducted in secrecy for crucial strategic reasons. A public anointing before Jehu had secured military backing or before the incumbent king, Joram, was incapacitated, would have immediately triggered opposition, potentially jeopardizing the entire mission and Jehu's life. The prophet specifically instructed Jehu to rise quickly and leave the house after the anointing, emphasizing the need for discretion (2 Kings 9:6). However, once Jehu revealed the divine commission to his trusted officers, their immediate and enthusiastic public acclamation became essential. This public display—spreading garments, blowing trumpets, and shouting "Jehu is king!"—served to legitimize his claim, rally immediate support within the military, and publicly declare the dramatic shift in power. This swift and visible public act effectively initiated the coup necessary to fulfill the divine judgment against the wicked house of Ahab, transforming a private divine mandate into a public political reality.
What was the significance of "the top of the stairs" as the location for Jehu's acclamation?
Answer: The phrase "on the top of the stairs" (Hebrew: rosh ha-maalot) likely refers to a prominent, elevated, and publicly accessible location within the military camp or fortress at Ramoth-Gilead. This could have been the top of a watchtower, the entrance to a guardhouse, a significant public thoroughfare with steps leading up to it, or even a raised platform. The choice of this location was highly significant for several reasons: Firstly, it provided a natural platform for Jehu to be elevated, both physically and symbolically, above his peers, emphasizing his new royal status and authority. Secondly, its public nature ensured that the acts of homage (spreading garments) and the loud proclamation (trumpets and shouts) would be widely visible and audible. This maximized the impact of the declaration, solidifying Jehu's legitimacy in the eyes of the army and potentially the wider populace. It was a strategic choice to amplify the public recognition and authority of his kingship, making it clear to all who witnessed it that a new era had begun.
CHRIST-CENTERED FULFILLMENT
While Jehu's anointing and violent rise to power served God's immediate purpose of judgment against a wicked and idolatrous dynasty, it ultimately points forward to the perfect, righteous, and eternal reign of Jesus Christ. Jehu was anointed by a human prophet with oil for a specific, temporary, and often brutal mission of justice and retribution, a king who needed human acclamation and military might to establish his earthly throne. In profound contrast, Jesus, the true and everlasting King of Israel, was anointed not with oil by human hands, but by the Holy Spirit at His baptism, and publicly declared by God the Father Himself as His beloved Son (Matthew 3:16-17). His kingship is not established by human armies or through political coups, but by His inherent divine nature and His singular, sacrificial work on the cross, through which He decisively conquered sin, death, and the powers of darkness. While Jehu's reign was marked by bloodshed to purge evil, Christ's reign brings ultimate salvation, reconciliation, and eternal peace to all who believe, fulfilling the prophetic promise of an everlasting kingdom characterized by righteousness, justice, and peace (Isaiah 9:6-7). The acclamation of Jehu was a fleeting earthly event, a temporary installation of a human monarch; the ultimate and universal acclamation belongs to Christ, before whom "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). He is the King of kings and Lord of lords, whose dominion is eternal, whose authority is supreme, and whose rule is perfectly just, merciful, and redemptive (Revelation 19:16).