2 Kings 9:31

KJV

And as Jehu entered in at the gate, she said, [Had] Zimri peace, who slew his master?

KJV (with Strong's)

And as Jehu {H3058} entered in {H935} at the gate {H8179}, she said {H559}, Had Zimri {H2174} peace {H7965}, who slew {H2026} his master {H113}?

Complete Jewish Bible

As Yehu came through the city gate, she asked, "Are you here in peace, you Zimri, you murderer of your master?"

Berean Standard Bible

And as Jehu entered the gate, she asked, “Have you come in peace, O Zimri, murderer of your master?”

American Standard Version

And as Jehu entered in at the gate, she said, Is it peace, thou Zimri, thy master’s murderer?

Commentary

### SUMMARY
Second Kings 9:31 captures the intensely dramatic and defiant confrontation between the notorious Queen Jezebel and Jehu, the newly anointed king commissioned by God to execute divine judgment upon the idolatrous house of Ahab. As Jehu makes his triumphal entry into Jezreel, having already dispatched King Joram and King Ahaziah, Jezebel, adorned in royal regalia, confronts him from a window with a sharp rhetorical question invoking the ill-fated usurper Zimri. Her challenge, a final, desperate attempt to intimidate and delegitimize Jehu's authority by implying he would suffer a similar, short-lived fate, ironically serves as her last act of prideful defiance before the swift and gruesome fulfillment of God's long-standing prophetic judgment against her.

### CONTEXT
* **Literary Context:** This verse serves as the immediate and climactic culmination of the narrative detailing Jehu's anointing and his subsequent ruthless purge of the Omride dynasty. The prophet, sent by Elisha, explicitly commissions Jehu to "strike down the house of Ahab your master, that I may avenge on Jezebel the blood of my servants the prophets and the blood of all the servants of the Lord" [2 Kings 9:7](/2_kings/9-7 "2 Kings 9:7 - God's Commission to Jehu"). Following this divine mandate, Jehu acts with astonishing speed and brutality, first executing King Joram, Ahab's son, and then King Ahaziah of Judah, Joram's nephew [2 Kings 9:21-28](/2_kings/9-21-28 "2 Kings 9:21-28 - Jehu Executes Joram and Ahaziah"). The narrative then shifts to Jezreel, the royal residence, where Jezebel awaits, setting the stage for the direct and shocking fulfillment of Elijah's earlier prophecy concerning her ignominious end [1 Kings 21:23](/1_kings/21-23 "1 Kings 21:23 - Elijah's Prophecy Against Jezebel"). Verse 31 captures the final, defiant verbal exchange just moments before Jehu's command leads to Jezebel's horrific death in [2 Kings 9:32-37](/2_kings/9-32-37 "2 Kings 9:32-37 - Jezebel's Gruesome End").
* **Historical & Cultural Context:** The events described unfold in the Northern Kingdom of Israel during a tumultuous period marked by profound political instability and rampant religious apostasy. The Omride dynasty, particularly under the reign of Ahab and the pervasive influence of his Phoenician wife, Jezebel, had aggressively promoted the worship of Baal as the state religion, actively persecuting the prophets of Yahweh and perpetrating grave injustices, most notably the murder of Naboth to seize his vineyard [1 Kings 21](/1_kings/21 "1 Kings 21 - Naboth's Vineyard and Ahab's Sin"). This widespread idolatry and unrighteousness provoked God's severe judgment, which is now being executed through Jehu. Jezebel, a princess from Sidon, was a formidable, ruthless, and deeply entrenched pagan queen. Her act of adorning herself (painting her eyes) and looking out a window was a culturally significant gesture for a royal woman, likely an attempt to maintain regal dignity, assert power, or even to intimidate through a show of defiance in the face of impending doom. City gates were central public spaces for legal proceedings, royal proclamations, and significant entrances, making Jezebel's public confrontation with Jehu a highly symbolic and confrontational act.
* **Key Themes:** This passage powerfully illustrates the themes of **Divine Judgment and Retribution**, as God's long-prophesied wrath against the idolatrous and wicked house of Ahab and Jezebel is finally and dramatically unleashed. It highlights the **Sovereignty of God** over human affairs and political power, demonstrating unequivocally that even violent coups can be instruments of His righteous will. Jezebel's defiant question, despite her intent, underscores the **Futility of Defiance Against God's Purposes**; her human cunning, pride, and political acumen are utterly no match for divine decree. Furthermore, her invocation of Zimri serves as a **Historical Parallel and Warning**, albeit one that ironically backfires on Jezebel, emphasizing the consequences of usurping power without divine sanction and the ultimate triumph of God's justice over human wickedness, a recurring motif throughout the historical narrative of [2 Kings](/2_kings/1 "2 Kings - The History of Israel and Judah").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Zimri (Hebrew, _Zimrîy'_):** Jezebel's reference to Zimri (זִמְרִי, _Zimrîy_) is a calculated historical allusion. Zimri, whose name means "musical," was a chariot commander who assassinated King Elah of Israel and usurped the throne, reigning for only seven days before dying by his own hand when Omri besieged Tirzah [1 Kings 16:9-20](/1_kings/16-9-20 "1 Kings 16:9-20 - Zimri's Brief Reign and Demise"). By invoking Zimri, Jezebel attempts to frame Jehu as another short-lived, illegitimate usurper who, having "slew his master" (Joram), would inevitably meet a similarly inglorious and violent end. This demonstrates her sharp political acumen, even in her final moments.
* **Peace (Hebrew, _shâlôwm'_):** Jezebel's use of "peace" (שָׁלוֹם, _shâlôwm_) here is deeply ironic and sarcastic. While _shâlôwm_ typically denotes wholeness, well-being, prosperity, security, and the absence of conflict, Jezebel employs it to imply the exact opposite. She is not asking if Zimri found true peace or lasting security, but rather asserting that he did not; his reign was brief and ended violently. Her question is a veiled curse or threat, suggesting Jehu will likewise find no peace or stability after his bloody coup. It signifies a lack of welfare, safety, or prosperity.
* **Slew (Hebrew, _hârag'_):** The verb "slew" (הָרַג, _hârag_) is a primitive root meaning to smite with deadly intent, to kill, murder, or put to death. Jezebel's choice of this word emphasizes the brutality of Jehu's actions, painting him as a regicide. While Jehu's actions were divinely commanded, from Jezebel's human perspective, he was a murderer and usurper. Her question highlights the violent nature of his ascent to power, seeking to associate him with the instability and short-lived reigns that often followed such bloody takeovers in Israelite history.

#### Verse Breakdown
* **"And as Jehu entered in at the gate":** This phrase vividly sets the scene for a public, confrontational, and highly symbolic moment. The city gate was not merely an entrance; it was a prominent location, a place of public assembly, legal proceedings, and the reception of dignitaries or conquerors. Jehu's entry signifies the arrival of God's appointed agent of judgment into the very heart of Jezebel's domain, marking the culmination of his swift and decisive campaign.
* **"she said":** This simple yet powerful phrase underscores Jezebel's agency and unyielding defiance. Despite her perilous situation and the overwhelming force of Jehu's arrival, she is neither silent nor cowering. She actively confronts him, choosing her final words with calculated precision to challenge and provoke, demonstrating her characteristic boldness, pride, and unyielding spirit even in the face of certain doom.
* **"[Had] Zimri peace, who slew his master?":** This is a profound rhetorical question, laden with historical irony and a thinly veiled threat. Jezebel is not seeking information; she is making a damning statement. By recalling Zimri, who murdered his king but found no lasting peace or security, she implies that Jehu, having similarly "slew his master" (King Joram), will also face a violent and ignominious end. The profound irony lies in the fact that her own fate, immediately following this exchange, would be far more gruesome, definitive, and divinely ordained than Zimri's.

#### Literary Devices
The verse is rich in **Rhetorical Question**, as Jezebel's query is not posed to elicit information but to make a forceful statement and intimidate Jehu. This rhetorical device highlights her defiance and sharp intellect even in her final moments. There is profound **Irony** at play; Jezebel's attempt to curse or warn Jehu by invoking Zimri's short-lived, violent reign inadvertently highlights her own impending and even more ignominious doom. This also creates **Dramatic Irony**, as the audience is fully aware of the divine decree against Jezebel, making her defiant words tragically futile in the face of God's sovereign plan. The reference to Zimri functions as a powerful **Historical Allusion**, drawing a parallel to a significant and well-known event in Israelite history to frame Jehu's actions and predict his fate. Finally, Jezebel's act of adorning herself and confronting Jehu from a window can be seen as **Symbolism**, representing her unyielding pride, her desperate attempt to maintain regal authority and dignity, and her final, defiant act of self-assertion against the inevitable tide of divine judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The dramatic confrontation in 2 Kings 9:31 serves as a stark and powerful reminder of God's unwavering justice and the absolute certainty of His prophetic word. Jezebel's final, defiant act, rooted in unbridled pride and a desperate attempt to assert human power and control, ultimately proves utterly futile against the divinely appointed instrument of judgment. This passage underscores the profound truth that no human authority, no matter how formidable, entrenched, or seemingly invincible, can thwart the sovereign purposes of God. It highlights the severe and inevitable consequences of unrepentant idolatry, spiritual apostasy, and grave injustice, demonstrating God's active involvement in human history to uphold His covenant and punish those who lead His people astray. The narrative emphatically emphasizes that God's judgment, though sometimes slow in coming, is ultimately decisive, comprehensive, and perfectly righteous, bringing an end to wickedness and fulfilling His righteous decrees with precision.

* [1 Kings 21:23](/1_kings/21-23 "Elijah's Prophecy Against Jezebel's Demise")
* [2 Kings 9:7](/2_kings/9-7 "God's Specific Command to Jehu Regarding Ahab's House")
* [Proverbs 16:18](/proverbs/16-18 "Pride Goes Before Destruction")

### REFLECTION AND APPLICATION
The scene at the gate of Jezreel, with Jezebel's defiant question echoing through history, offers profound and sobering lessons for contemporary believers. It illustrates with chilling clarity that unrepentant sin, particularly the promotion of spiritual apostasy, the persecution of God's people, and the embrace of idolatry, will inevitably face divine reckoning. While God's judgment may not always manifest in such dramatic, immediate, or physically violent ways in our present age, the underlying principle remains eternally true: God is perfectly just, and His moral order will ultimately prevail. Jezebel's prideful resistance, even in the face of overwhelming evidence of God's sovereign work through Jehu, serves as a powerful warning against the utter futility of human defiance against divine will. We are reminded that true peace, lasting security, and genuine prosperity are not found in manipulating circumstances, asserting our own power, or clinging to our pride, but rather in humble submission to God's ultimate sovereignty and His righteous ways. This narrative calls us to a deep self-examination: are we living in alignment with God's revealed will, or are there areas where we, perhaps subtly like Jezebel, are stubbornly resisting His truth and purposes, preferring our own way to His?

#### Questions for Reflection
* **How does Jezebel's unyielding defiance in the face of certain judgment speak to the persistent human tendency to resist divine authority, even when its presence and power are undeniably manifest?**
* **In what ways do we, as individuals or as a community, sometimes attempt to control or manipulate situations through our own cunning, self-reliance, or pride, rather than humbly submitting to God's sovereign will and trusting His perfect plan?**
* **What profound lessons can we draw from the swift and decisive judgment against Jezebel regarding the seriousness of unrepentant sin, idolatry, and injustice in God's eyes, and how might this understanding profoundly inform and shape our own spiritual walk and commitment to righteousness?**

### FAQ
**Why did Jezebel invoke Zimri?**

Answer: Jezebel invoked Zimri as a highly calculated rhetorical strategy designed to intimidate Jehu and undermine his legitimacy. Zimri was a historical figure who assassinated King Elah of Israel but reigned for only seven days before dying by his own hand when Omri besieged Tirzah [1 Kings 16:9-20](/1_kings/16-9-20 "1 Kings 16:9-20 - Zimri's Brief and Violent Reign"). By asking, "Had Zimri peace, who slew his master?" Jezebel was implying that Jehu, having just "slew his master" (King Joram), was merely another short-lived usurper who would soon meet a similar, violent end. It was a veiled threat and a desperate attempt to assert her psychological dominance and maintain a semblance of control, even as her physical power crumbled. The profound irony, of course, is that her own demise, immediately following this exchange, would be far more immediate, gruesome, and definitive than Zimri's.

**What was the significance of Jezebel 'painting her eyes'?**

Answer: The text states Jezebel "painted her eyes" (KJV, "put her face in order" or "beautified her head" in other translations). This act, often associated with applying kohl or antimony to the eyelids and lashes, was a common practice among women in the ancient Near East, particularly among royalty and wealthy individuals, for cosmetic enhancement. Its significance in this specific context is debated but likely multifaceted. It could signify a final act of regal dignity and defiance, a refusal to appear defeated or disheveled before her executioner. Some scholars suggest it might have been an attempt to appear seductive or alluring, perhaps as a desperate, last-ditch effort to charm or manipulate Jehu, though this is less likely given Jehu's divinely appointed mission and ruthless demeanor. Most plausibly, it was a bold, defiant gesture, asserting her royal status and unyielding spirit even in the face of certain death, a final act of self-assertion and pride before God's judgment.

**How does this verse relate to the broader theme of divine judgment in 2 Kings?**

Answer: This verse is a pivotal and climactic moment in the unfolding theme of divine judgment that permeates the entire book of [2 Kings](/2_kings/1 "2 Kings - The History of Israel and Judah"). The book meticulously chronicles the reigns of kings in both Israel and Judah, consistently evaluating them based on their faithfulness to the Lord and their adherence to His covenant. The Omride dynasty, particularly under Ahab and Jezebel, represented the pinnacle of idolatry, wickedness, and covenant infidelity in Israel, leading to widespread apostasy and injustice. God's judgment against them was prophesied long in advance by Elijah [1 Kings 21:23](/1_kings/21-23 "1 Kings 21:23 - Elijah's Prophecy Against Jezebel") and is now being executed through Jehu, God's chosen instrument of wrath. Jezebel's death, immediately following this verse, is a dramatic and undeniable fulfillment of these prophecies, demonstrating God's absolute sovereignty over human rulers and His unwavering commitment to bringing justice against unrepentant sin, especially idolatry, the persecution of His prophets, and the corruption of His people. It sets a powerful precedent for the subsequent judgments that would eventually lead to the exile and destruction of both the Northern Kingdom of Israel and later, the Southern Kingdom of Judah.

### CHRIST-CENTERED FULFILLMENT
The dramatic judgment upon Jezebel and the house of Ahab, culminating in this defiant exchange, powerfully foreshadows God's ultimate and perfect justice, which finds its full and glorious expression in Jesus Christ. While Jehu was God's anointed instrument for temporal judgment against a wicked dynasty, Christ is the ultimate Anointed One, the Messiah, who comes to execute both righteous judgment and merciful salvation. Jezebel's futile attempt to invoke "peace" (_shalom_) ironically highlights the profound absence of true peace in a life of rebellion against God. In stark contrast, Jesus is the Prince of Peace, who offers a profound and lasting peace that the world cannot give, a peace rooted in reconciliation with God through His atoning sacrifice [John 14:27](/john/14-27 "John 14:27 - Jesus' Gift of Peace"). Jezebel's defiant resistance against Jehu, God's appointed agent, mirrors humanity's pervasive rebellion against God Himself, a rebellion for which Christ bore the full weight of divine wrath on the cross. He became the ultimate sacrifice, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), so that all who believe might escape eternal judgment and receive eternal life. Ultimately, the scene in 2 Kings 9:31 points forward to the day when Christ, the true and eternal King, will return not as a temporary usurper, but as the righteous Judge of all the earth [Acts 17:31](/acts/17-31 "Acts 17:31 - God Has Appointed a Day of Judgment"), before whom every knee will bow and every tongue confess that He is Lord, to the glory of God the Father [Philippians 2:10-11](/philippians/2-10-11 "Philippians 2:10-11 - Every Knee Will Bow to Jesus"), bringing about the perfect and eternal reign of God's justice, peace, and righteousness.

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

1 Kings 16:9

And his servant Zimri, captain of half [his] chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of [his] house in Tirzah.

1 Kings 16:20

Now the rest of the acts of Zimri, and his treason that he wrought, [are] they not written in the book of the chronicles of the kings of Israel?