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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 9:6 records the pivotal, divinely orchestrated moment when a young prophet, dispatched by Elisha, secretly anoints Jehu, a prominent military commander, as the new king of Israel. This act is explicitly declared as a direct command from the LORD God of Israel, establishing Jehu's authority not through human political maneuvering or dynastic succession, but through a sacred, divine appointment. This singular event serves as the immediate catalyst for a dramatic and violent purge of the wicked house of Ahab, the eradication of Baal worship, and the fulfillment of long-standing prophecies, profoundly demonstrating God's absolute sovereignty over the rise and fall of nations and their rulers.
CONTEXT
Literary Context: This verse serves as the dramatic fulcrum of 2 Kings 9, initiating a rapid and violent shift in the Northern Kingdom's leadership. The chapter opens with Elisha, acting upon a divine mandate originally given to Elijah in 1 Kings 19:16, sending one of the "sons of the prophets" to Ramoth-Gilead. This young prophet's mission is characterized by urgency and secrecy: to find Jehu, a commander, and anoint him as king. The anointing itself, detailed in 2 Kings 9:6, is immediately followed by Jehu's swift and brutal execution of God's judgment against the house of Ahab, Jezebel, and their descendants, a narrative that unfolds through the remainder of 2 Kings 9 and into 2 Kings 10. It is the critical, catalytic event that sets in motion a divinely sanctioned regime change and a severe religious reformation.
Historical & Cultural Context: The historical backdrop for 2 Kings 9:6 is the volatile Northern Kingdom of Israel during a period of profound political instability and rampant religious apostasy. The Omride dynasty, particularly under the reigns of Ahab and Jezebel, had aggressively promoted the worship of Baal, leading to widespread moral and spiritual corruption, as extensively documented in 1 Kings 16-22. The anointing of kings by prophets, while not an everyday occurrence, was a recognized and potent practice in Israel, signifying divine selection and empowerment, especially during times of national crisis or leadership transition. Notable precedents include the anointing of Saul by Samuel in 1 Samuel 10:1 and David in 1 Samuel 16:13. Ramoth-Gilead, the strategic border city in Transjordan where Jehu was anointed, was a frequent flashpoint in conflicts between Israel and Aram, highlighting the military context of Jehu's calling. The act of anointing was far more than a mere ceremony; it conveyed legitimate, divinely sanctioned authority to execute a specific, often drastic, task—in this instance, a violent purge of the ruling house and its pervasive idolatrous practices.
Key Themes: 2 Kings 9:6 profoundly encapsulates several core themes that resonate throughout the Books of Kings. Firstly, it powerfully underscores Divine Sovereignty over human affairs, unequivocally demonstrating that God raises up and brings down rulers according to His sovereign will, even amidst political chaos and moral degradation, a truth echoed in Daniel 4:17. Secondly, the verse highlights Prophetic Fulfillment, as Jehu's anointing directly fulfills the severe judgment prophesied against Ahab's house by Elijah in 1 Kings 21:21-24 and subsequently reiterated to Elisha. This emphasizes the unwavering certainty and reliability of God's spoken word. Finally, the act of anointing signifies Consecration for a Specific Purpose, setting Jehu apart not for personal ambition or glory, but as a divinely appointed instrument of judgment tasked with cleansing Israel of its deep-seated idolatry and restoring a measure of covenant fidelity, even if his execution of this task was imperfect and ruthless.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage is rich with significant literary devices. Divine Command is the foundational device, as the entire episode is initiated by God's explicit instruction to Elisha, which is then faithfully relayed and executed by the young prophet. This underscores God's active involvement and sovereign control over human history. Symbolism is powerfully present in the act of pouring oil; it is not merely a liquid but a potent symbol of divine selection, empowerment, and consecration, visually representing the invisible transfer of authority from God to Jehu. The secrecy of the anointing, performed "in the house" away from other commanders, creates an atmosphere of Suspense and Foreshadowing, subtly hinting at the dramatic and disruptive events that are about to unfold. Furthermore, the stark contrast between the quiet, private anointing and the subsequent public, violent purge creates a dramatic Irony, where a seemingly simple prophetic act unleashes a torrent of divine judgment and political upheaval. The repetitive use of "Israel" in the divine declaration ("God of Israel," "over Israel") emphasizes the specific, national scope of Jehu's anointing and God's continued covenant relationship with His chosen people, despite their unfaithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 9:6 stands as a profound theological statement regarding God's active and sovereign involvement in the affairs of nations and the lives of individuals. It unequivocally demonstrates that even in periods of deep apostasy, political corruption, and moral decay, God remains enthroned, orchestrating events to fulfill His prophetic word and execute His righteous judgment. Jehu's anointing underscores that true, legitimate authority ultimately derives from God, not from human lineage, military might, or popular acclaim. God raises up and casts down rulers as He wills, using whomever He chooses—even imperfect or ruthless individuals—to accomplish His divine purposes, particularly when it involves cleansing His people from sin and idolatry. This passage serves as a powerful reminder that God's justice will ultimately prevail, and His word, once spoken, will never return void.
REFLECTION AND APPLICATION
The anointing of Jehu in 2 Kings 9:6 serves as a powerful and often unsettling reminder that God is not a distant, disengaged deity but is intimately involved in the unfolding of human history, even in its most tumultuous, violent, and morally ambiguous moments. For believers today, this passage encourages a profound and unwavering trust in God's ultimate sovereignty, even when global or personal circumstances seem chaotic, unjust, or beyond human control. It challenges us to look beyond immediate political or social landscapes and to discern God's hand at work, fulfilling His purposes and bringing about His justice in His perfect timing. Furthermore, Jehu's story powerfully illustrates that God often chooses and uses imperfect instruments to accomplish His perfect will. This truth should humble us, knowing that our effectiveness in God's service depends not on our inherent righteousness or flawless character, but on our willingness to be consecrated and obedient to His divine call, however challenging, unconventional, or even uncomfortable it may be. Our ultimate allegiance is to the King of Kings, whose kingdom is eternal, whose justice is perfect, and whose purposes will never be thwarted.
Questions for Reflection
FAQ
Why was Jehu chosen for this task, given his later actions and the violent nature of his purge?
Answer: God's choice of Jehu for this specific task in 2 Kings 9:6 was based on his suitability for a particular, immediate mission, even though his personal character was not perfect and his subsequent actions were marked by extreme violence. Jehu was a decisive and ruthless military commander, qualities that were necessary to execute the severe judgment against the deeply entrenched idolatry of Ahab's house and the widespread Baal worship. His anointing was not an endorsement of his entire life or reign, nor a blanket approval of every action he would take, but a divine commissioning for a particular, divinely ordained mission of judgment and cleansing. This highlights God's sovereign use of diverse individuals to achieve His purposes, even those who may not fully embody His moral character, as seen with figures like Cyrus or even Nebuchadnezzar. While Jehu faithfully executed the judgment against Ahab's house and Baal worship, 2 Kings 10:29-31 clearly indicates that he did not fully depart from the sins of Jeroboam, demonstrating that God's specific anointing for a task does not guarantee complete personal righteousness or ongoing faithfulness throughout one's life.
CHRIST-CENTERED FULFILLMENT
The anointing of Jehu in 2 Kings 9:6 serves as a powerful, though imperfect and typological, foreshadowing of the ultimate Anointed One, Jesus Christ. Jehu was anointed with physical oil for a temporal, earthly kingship, primarily commissioned to execute judgment and cleanse Israel of idolatry through violent means. His reign, while divinely ordained for a specific purpose, was ultimately marked by human imperfection, limited in its scope, and finite in its duration. In stark contrast, Jesus is the true Messiah, the Christ, whose anointing was not with perishable oil but with the Holy Spirit and power at His baptism, signifying His divine appointment as the eternal King, perfect Priest, and ultimate Prophet. His kingship is eternal, spiritual, and universal, extending far beyond the geographical and temporal boundaries of Israel. While Jehu brought a temporary purge through bloodshed and political upheaval, Christ's mission was to bring ultimate salvation and eternal cleansing from sin through His atoning sacrifice on the cross. He established a kingdom not of this world (John 18:36), founded on righteousness, peace, and joy in the Holy Spirit (Romans 14:17), rather than on military might or political force. Thus, Jehu's anointing points to the greater reality of Christ's perfect and eternal anointing, fulfilling the true purpose of God's kingdom and bringing ultimate deliverance from the power of darkness and sin (Colossians 1:13).