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Commentary on 2 Kings 9 verses 1–10
We have here the anointing of Jehu to be king, who was, at this time, a commander (probably commander-in-chief) of the forces employed at Ramoth-Gilead, Kg2 9:14. There he was fighting for the king his master, but received orders from a higher king to fight against him. It does not appear that Jehu aimed at the government, or that he ever thought of it, but the commission given him was a perfect surprise to him. Some think that he had been anointed before by Elijah, whom God ordered to do it, but privately, and with an intimation that he must not act till further orders, as Samuel anointed David long before he was to come to the throne: but that it not at all probable, for then we must suppose Elijah had anointed Hazael too. No, when God bade him do these things he bade him anoint Elisha to be prophet in his room, to do them when he was gone, as God should direct him. Here is,
I. The commission sent.
1.Elisha did not go himself to anoint Jehu, because he was old and unfit for such a journey and so well known that he could not do it privately, could not go and come without observation; therefore he sends one of the sons of the prophets to do it, Kg2 9:1. They not only reverences him as their father (Kg2 2:15), but observed and obeyed him as their father. This service of anointing Jehu, (1.) Had danger in it (Sa1 16:2), and therefore it was not fit that Elisha should expose himself, but one of the sons of the prophets, whose life was of less value, and who could do it with less danger. (2.) It required labour and was therefore fitter for a young man in his full strength. Let youth work and age direct. (3.) Yet it was an honourable piece of service, to anoint a king, and he that did it might hope to be preferred for it afterwards, and therefore, for the encouragement of the young prophets, Elisha employed one of them: he would not engross all the honours to himself, nor grudge the young prophets a share in them.
2.When he sent him, (1.) He put the oil into his hand with which he must anoint Jehu: Take this box of oil Solomon was anointed with oil out of the tabernacle, Kg1 1:39. That could not now be had, but oil from a prophet's hand was equivalent to oil out of God's house. Probably it was not the constant practice to anoint kings, but upon the disturbance of the succession, as in the case of Solomon, or the interruption of it, as in the case of Joash (Kg1 11:12), or the translation of the government to a new family, as here and in the case of David; yet it might be used generally, though the scripture does not mention it. (2.) He put the words into his mouth which he must say (Kg2 9:3) - I have anointed thee king, and, no doubt, told him all the rest that he said, Kg2 9:7-10. Those whom God sends on his errands shall not go without full instructions. (3.) He also ordered him, [1.] To do it privately, to single out Jehu from the rest of the captains and anoint him in an inner chamber (Kg2 9:2), that Jehu's confidence in his commission might be tried, when he had no witness to attest it. His being suddenly animated for the service would be proof sufficient of his being anointed to it. There needed no other proof. The thing signified was the best evidence of the sign. [2.] To do it expeditiously. When he went about it he must gird up his loins; when he had done it he must flee and not tarry for a fee, or a treat, or to see what Jehu would do. It becomes the sons of the prophets to be quick and lively at their work, to go about it and go through it as men that hate sauntering and trifling. They should be as angels that fly swiftly.
II. The commission delivered. The young prophet did his business with despatch, was at Ramoth-Gilead presently, Kg2 9:4. There he found the general officers sitting together, either at dinner or in a council of war, Kg2 9:5. With the assurance that became a messenger from God, notwithstanding the meanness of his appearance, he called Jehu out from the rest, not waiting his leisure, or begging his pardon for disturbing him, but as one having authority: I have an errand to thee, O captain. Perhaps Jehu had some intimation of his business; and therefore, that he might not seem too forward to catch at the honour, he asked, To which of all us? that it might not be said afterwards he got it by speaking first, but they might all be satisfied he was indeed the person designed. When the prophet had him alone he anointed him, Kg2 9:6. The anointing of the Spirit is a hidden thing, that new name which none knows but those that have it. Herewith,
1.He invests him with the royal dignity: Thus saith the Lord God of Israel, whose messenger I am, in his name I have anointed thee king over the people of the Lord. He gives him an incontestable title, but reminds him that he was made king, (1.) By the God of Israel; from him he must see his power derived (for by him kings reign), for he must use it, and to him he must be accountable. Magistrates are the ministers of God, and must therefore act in dependence upon him and with an entire devotedness to him and to his glory. (2.) Over the Israel of God. Though the people of Israel were wretchedly corrupted, and had forfeited all the honour of relationship to God, yet they are here called the people of the Lord, for he had a right to them and had not yet given them a bill of divorce. Jehu must look upon the people he was made king of as the people of the Lord, not as his vassals, but God's freemen, his sons, his first-born, not to be abused or tyrannized over, God's people, and therefore to be ruled for him, and according to his laws.
2.He instructs him in his present service, which was to destroy all the house of Ahab (Kg2 9:7), not that he might clear his own way to the throne, and secure to himself the possession of it, but that he might execute the judgments of God upon that guilty and obnoxious family. He calls Ahab his master, that the relation might be no objection. "He was thy master, and to lift up thy hand against his son and successor would be not only base ingratitude, but treason, rebellion, and all that is bad, if thou hadst not an immediate command from God to do it. But thou art under higher obligations to thy Master in heaven than to thy master Ahab. He has determined that the whole house of Ahab shall perish, and by thy hand; fear not: has not he commanded thee? Fear not sin; his command will justify thee and bear thee out: fear not danger; his command will secure and prosper thee." That he might intelligently, and in a right manner, do this great execution on the house of Ahab, he tells him, (1.) What was their crime, what the ground of the controversy, and wherefore God had quarrel with them, that he might have an eye to that which God had an eye to, and that was the blood of God's servants, the prophets and others, faithful worshippers, which they had shed, and which must now be required at the hand of Jezebel. That they were idolaters was bad enough, and merited all that was brought upon them; yet that is not mentioned here, but the controversy God has with them is for their being persecutors, not so much their throwing down God's altars as their slaying his prophets with the sword. Nothing fills the measure of the iniquity of any prince or people as this does nor brings a surer or a sorer ruin. This was the sin that brought on Jerusalem its first destruction (Ch2 36:16) and its final one, Mat 23:37, Mat 23:38. Jezebel's whoredoms and witchcrafts were not so provoking as her persecuting the prophets, killing some and driving the rest into corners and caves, Kg1 18:4. (2.) What was their doom. They were sentenced to utter destruction; not to be corrected, but to be cut off and rooted out. This Jehu must know, that his eye might not spare for pity, favour, or affection. All that belonged to Ahab must be slain, Kg2 9:8. A pattern is given him of the destruction intended, in the destruction of the families of Jeroboam and Baasha (Kg2 9:9), and he is particularly directed to throw Jezebel to the dogs, Kg2 9:10. The whole stock of royal blood was little enough, and too little, to atone for the blood of the prophets, the saints and martyrs, which, in God's account, is of great price.
The prophet, having done this errand, made the best of his way home again, and left Jehu alone to consider what he had to do and beg direction from God.
“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.
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SUMMARY
Second Kings 9:3 records the clandestine anointing of Jehu as king over Israel, a direct and urgent command from the prophet Elisha executed by one of his prophetic disciples. This pivotal moment, marked by a divine mandate and the immediate instruction to flee, signifies God's sovereign intervention in the political landscape of the Northern Kingdom, setting in motion the swift and violent judgment against the idolatrous and wicked house of Ahab, thereby fulfilling long-standing prophecies.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound message and urgency. The most prominent is Imperative Mood, as the entire verse is a series of direct, forceful commands from Elisha to his disciple ("take," "pour," "say," "open," "flee," "tarry not"), conveying the non-negotiable and immediate nature of the divine mission. Symbolism is central, with the "oil" representing divine selection, consecration, and empowerment for a specific, divinely ordained task. The act of "pouring" the oil on the head is a powerful symbolic gesture of setting apart. The phrase "Thus saith the LORD" functions as a potent Prophetic Formula, lending absolute authority and divine backing to the proclamation, underscoring that the words are God's own. The concluding directives, "flee, and tarry not," create a pervasive sense of Urgency and impending danger, highlighting the high stakes involved in this divinely orchestrated coup. This swift, decisive action also serves as Foreshadowing for the equally swift and violent actions Jehu will take to fulfill God's judgment against the house of Ahab.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's active and sovereign involvement in human history, particularly in the realm of political leadership and national destiny. It demonstrates that kings and rulers are ultimately established and removed by divine decree, not merely by human will, dynastic succession, or military might. God uses individuals, even those with complex or flawed characters like Jehu, as instruments to accomplish His righteous purposes, especially when it comes to executing judgment against rampant wickedness and upholding His covenant. The anointing signifies a divine commissioning, setting apart an individual for a specific task within God's overarching plan, powerfully reminding us that all authority ultimately stems from Him and is subject to His ultimate will.
REFLECTION AND APPLICATION
The divine anointing of Jehu, though set in a context of ancient Israelite monarchy and divine judgment, offers profound insights for believers today. It reminds us that God remains utterly sovereign over all earthly powers, political landscapes, and challenging circumstances, actively working to fulfill His eternal purposes. We are called to recognize God's providential hand in history and to trust His ultimate justice, even when His methods seem unconventional or His timeline extended beyond our comprehension. Furthermore, this passage challenges us to consider our own callings and divine assignments. Just as Jehu was anointed for a specific, albeit dangerous, task, so too are believers equipped by the Holy Spirit for service within God's kingdom. Obedience to God's clear commands, even when they demand swift action, require personal courage, or involve perceived risk, is paramount. It encourages us to be sensitive to the Spirit's leading, to act decisively when God calls, and to trust that He will provide the necessary authority, wisdom, and protection to accomplish His will for His glory.
Questions for Reflection
FAQ
Why was the anointing done in secret and with such urgency?
Answer: The anointing of Jehu was a direct act of rebellion and treason against the reigning King Jehoram, who was part of the deeply entrenched and wicked Omride dynasty. Performing it publicly would have immediately exposed the young prophet to mortal danger and potentially jeopardized the entire mission. The secrecy and urgency, encapsulated by the command to "flee, and tarry not," were crucial for the prophet's safety and to ensure the successful initiation of the divinely ordained coup. This clandestine operation allowed Jehu to gather support and execute the judgment before the existing regime could react, highlighting the high stakes and the absolute necessity for immediate, decisive action in fulfilling God's command.
What is the significance of "oil" in this context?
Answer: In ancient Israel, oil, specifically olive oil, was a powerful symbol of divine selection, consecration, and empowerment. Pouring oil on someone's head signified their being set apart by God for a special office or sacred task. For kings, it conferred divine authority and indicated that they were God's chosen instrument. In Jehu's case, the oil was not merely a ceremonial fluid but a tangible sign that his kingship was divinely mandated, endowing him with the authority to execute God's judgment against the house of Ahab, as prophesied in 1 Kings 19:16 and reiterated in 2 Kings 9:7. It was a visible sign of an invisible divine appointment.
Why was Jehu chosen to be king, and what was his primary mission?
Answer: Jehu was chosen by God as His specific instrument of judgment against the deeply wicked and idolatrous house of Ahab, thereby fulfilling earlier prophecies delivered through the prophet Elijah (e.g., 1 Kings 21:21-24). His primary mission was to utterly eradicate the Omride dynasty and their pervasive idolatrous influence from Israel. Jehu was known for his zealous, decisive, and ruthless character, making him a fitting, albeit severe, agent for God's righteous wrath. His anointing was not primarily for establishing a long-lasting, righteous dynasty, but for a specific, destructive purpose of national purification and the execution of divine justice.
CHRIST-CENTERED FULFILLMENT
While 2 Kings 9:3 describes a physical anointing for a temporal, violent kingship focused on judgment, it powerfully foreshadows the ultimate Anointed One, Jesus Christ. The Hebrew word for "anointed" (mâshach) is the very root of "Messiah" (Mashiach), and its Greek equivalent is "Christos," from which we derive "Christ." Jesus is the true King, not merely over Israel, but over all creation, whose kingship is eternal, spiritual, and universal, as proclaimed in Matthew 28:18. Unlike Jehu, whose anointing was for the overthrow of an earthly dynasty and physical judgment, Jesus' anointing by the Holy Spirit at His baptism (Matthew 3:16-17) was for the establishment of God's spiritual kingdom, bringing salvation, eternal life, and reconciliation. He is the Lamb of God who takes away the sin of the world, not a bringer of physical destruction, but of spiritual redemption. Furthermore, just as Jehu was divinely commissioned, so too are believers, through Christ, spiritually "anointed" by the Holy Spirit (2 Corinthians 1:21-22) to be a "royal priesthood" and a "holy nation" (1 Peter 2:9), called to participate in His redemptive mission, not through violence, but through the proclamation of the Gospel and lives transformed by His grace.