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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 9:1–10. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“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
This pivotal verse records the divine decree delivered to Jehu by a young prophet, commanding him to utterly destroy the Omride dynasty, specifically the house of King Ahab. This drastic action is explicitly stated as God's means to avenge the innocent blood of His servants, the prophets, and all who suffered under the tyrannical and idolatrous hand of Jezebel. It marks the culmination of God's long-standing judgment against the profound wickedness and Baal worship propagated by Ahab and Jezebel, signaling a decisive turning point in Israel's spiritual history.
Context
Literary Context
This verse is the direct divine mandate given to Jehu immediately following his clandestine anointing as king over Israel by a young prophet, sent by Elisha, in Ramoth-Gilead. The preceding verses detail the prophet's abrupt arrival, the anointing, and the urgent message for Jehu to "smite the house of Ahab." This command, therefore, is not a personal vendetta but a direct divine commission, setting the stage for the dramatic and bloody purge that unfolds in the subsequent chapters of 2 Kings 9 and 2 Kings 10. It is the specific reason and justification for Jehu's violent actions, rooting them in God's righteous judgment and fulfilling long-prophesied divine retribution.
Historical & Cultural Context
The Omride dynasty, particularly under King Ahab and his Phoenician wife Jezebel, had plunged the northern kingdom of Israel into profound idolatry, replacing the worship of Yahweh with the cult of Baal and Asherah. Jezebel was notoriously zealous in her promotion of Baal worship, actively persecuting and slaughtering the Lord's prophets, as vividly recounted in 1 Kings 18:4. Beyond religious persecution, she was responsible for gross injustices, such as orchestrating the murder of Naboth to seize his vineyard, a heinous act detailed in 1 Kings 21:19. This verse, therefore, represents the divine reckoning for decades of systemic wickedness, idolatry, and the shedding of innocent blood, fulfilling prophecies previously delivered by Elijah.
Key Themes
This verse powerfully encapsulates several overarching themes prevalent in the Books of Kings. Firstly, Divine Judgment and Retribution is paramount, highlighting God's active and unwavering commitment to justice against severe sin and idolatry. The phrase "that I may avenge the blood of my servants" underscores that God is not passive but actively intervenes to vindicate His faithful and uphold moral order. Secondly, it demonstrates Prophetic Fulfillment, as this command to Jehu directly executes the long-standing prophecies of judgment against Ahab's house, initially pronounced by Elijah in 1 Kings 21:21-24. This reinforces God's Sovereignty Over History and Kings, showing His ultimate control over the rise and fall of dynasties and His use of human instruments to achieve His divine purposes. Finally, it speaks to God's Covenant Faithfulness, as He acts to cleanse His people from the pervasive idolatry that threatened their very identity as the people of Yahweh.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to strike (lightly or severely, literally or figuratively)." In this context, it signifies a decisive and destructive blow, indicating the complete eradication of the Omride dynasty. It's not merely to injure but to utterly destroy, often with the connotation of divine judgment.
A primitive root meaning "to grudge, i.e. avenge or punish." This word denotes divine retribution or vindication, rather than personal vengeance driven by spite. It signifies God's righteous response to injustice, ensuring that the shedding of innocent blood does not go unpunished. It is an act of restoring moral order and demonstrating God's justice.
From a root meaning "to be red," referring to "blood (as that which when shed causes death) of man or an animal." In biblical thought, "blood" often represents life itself, and the shedding of innocent blood is considered a grievous offense that cries out for justice. Here, it refers to the lives of God's devoted servants—the prophets and other faithful individuals—who were unjustly murdered, particularly by Jezebel's hand. Their "blood" is a testament to the profound injustice that demands divine intervention.
Verse Breakdown
"And thou shalt smite the house of Ahab thy master"
This is the direct, imperative command given to Jehu. "Smite" indicates a violent and decisive act of destruction. The target is not just Ahab himself (who is already dead), but his entire "house" (Hebrew, bayith'), meaning his dynasty, including his descendants and those closely associated with his rule. Jehu, though Ahab's military commander, is now commissioned by God to be the instrument of judgment against his former "master" (Hebrew, ʼâdôwn').
"that I may avenge the blood of my servants the prophets"
This clause reveals the divine motivation behind the command. The "I" refers to the LORD (Hebrew, Yᵉhôvâh') Himself. The purpose of Jehu's action is not merely political upheaval but divine retribution. God is taking action to "avenge" or vindicate the innocent lives of His prophets (Hebrew, nâbîyʼ'), who were persecuted and murdered for their faithfulness to Him, particularly during the reign of Ahab and Jezebel.
"and the blood of all the servants of the LORD, at the hand of Jezebel"
This expands the scope of God's vengeance beyond just the explicitly named "prophets" to include "all the servants" (Hebrew, ʻebed') "of the LORD"—any faithful individual who suffered persecution or death under the Omride regime. The phrase "at the hand" (Hebrew, yâd') "of Jezebel" (Hebrew, ʼÎyzebel') specifically implicates her as the primary agent of this bloodshed and injustice, highlighting her personal culpability and the direct nature of God's judgment against her.
Literary Devices
The verse employs several potent literary devices to convey its message. Divine Command is central, as the prophet delivers a direct, unequivocal order from God to Jehu, emphasizing the divine authority behind the coming purge. Retribution Theology is powerfully evident, as the entire command is framed as God's just response to the shedding of innocent blood and the widespread idolatry. The phrase "avenge the blood" functions as a form of Metonymy, where "blood" stands for the lives that were unjustly taken, crying out for justice. The specificity of "the prophets" and "all the servants of the LORD" followed by "at the hand of Jezebel" uses Emphasis to highlight the profound injustice and the primary antagonist. Furthermore, the verse serves as a powerful instance of Foreshadowing, setting the stage for the violent and comprehensive judgment that Jehu is about to execute, fulfilling long-standing prophecies.
Theological and Thematic Connections
This verse profoundly illustrates God's unyielding commitment to justice and His active opposition to evil, especially when it involves the persecution of His faithful servants and the promotion of idolatry. It underscores the sanctity of human life, particularly the lives of those who stand for God's truth, demonstrating that their innocent blood cries out to heaven for vindication. While God is patient, there is a limit to His forbearance, and He will ultimately bring judgment upon those who persistently rebel against Him and oppress His people. This divine act of "avenging" is not capricious revenge but a holy act of restoring moral order, ensuring that righteousness ultimately prevails. It serves as a stark warning against spiritual compromise and the dire consequences of leading a nation into apostasy.
Reflection and Application
The divine command in 2 Kings 9:7 serves as a powerful and sobering reminder that God is a God of perfect justice who sees, remembers, and will ultimately respond to every act of wickedness and injustice. While His patience is immense and His grace abundant, there comes a time for divine reckoning, especially for those who actively oppose Him, lead others into sin, and shed innocent blood. For believers living in a world often marked by profound injustice, this verse offers profound comfort: God will ultimately set all wrongs right. Our call is not to take personal vengeance, for "Vengeance is mine, I will repay, says the Lord" (Romans 12:19). Instead, we are called to trust in His perfect timing and righteous judgment, to stand for truth and justice, and to pray for His kingdom to come. It also serves as a stark warning to those in positions of power, reminding them of their accountability to the ultimate Sovereign, and the serious consequences of spiritual compromise and leading others astray.
Questions for Reflection
FAQ
Why did God command such a violent and sweeping judgment against Ahab's house?
God's command for the eradication of Ahab's house was not an arbitrary act of cruelty but a righteous judgment against generations of profound and systemic evil. Ahab and Jezebel had led Israel into deep apostasy, promoting the worship of Baal and Asherah, persecuting and murdering God's prophets (1 Kings 18:4), and committing gross injustices like the murder of Naboth (1 Kings 21:19). This judgment was the culmination of long-standing warnings and prophecies, demonstrating God's holiness and His commitment to upholding His covenant and cleansing His people from pervasive idolatry and wickedness. It served as a stark lesson about the consequences of rebellion against the one true God.
Was Jehu's obedience to this command considered righteous by God?
Jehu was indeed God's chosen instrument to execute this specific judgment against the house of Ahab, and his initial actions were in direct obedience to the divine command. The text indicates that God approved of his zeal in eradicating Baal worship and the Omride dynasty (2 Kings 10:30). However, Jehu's later actions reveal a mixed record. While he purged Baal worship, he did not fully turn from the sins of Jeroboam, specifically maintaining the golden calves at Bethel and Dan (2 Kings 10:29). This suggests that while he fulfilled God's specific commission, his heart was not entirely devoted to the Lord, and his motives may have become intertwined with personal ambition, leading to later divine judgment upon his own house (Hosea 1:4).
Christ-Centered Fulfillment
While 2 Kings 9:7 depicts a violent act of divine judgment through a human instrument, it ultimately points to the perfect justice of God, which finds its ultimate expression and fulfillment in Jesus Christ. The "blood of my servants the prophets" that cried out for vengeance in the Old Testament finds its ultimate vindication not merely in the destruction of an earthly dynasty, but in the triumph of the Lamb of God over all evil, sin, and death. Jesus himself spoke of the blood of all righteous people, from Abel to Zechariah, being avenged upon that generation (Matthew 23:35), foreshadowing a greater, final reckoning. Christ, in His first coming, came not to condemn the world but to save it (John 3:17), offering His own innocent blood as the ultimate atonement for sin, which "speaks a better word than the blood of Abel" (Hebrews 12:24). However, the same Jesus will return as the righteous judge, the "Faithful and True" one, who "judges and makes war in righteousness" (Revelation 19:11), bringing final and complete vengeance upon all who have oppressed His people and rejected His rule. Thus, the justice foreshadowed in Jehu's commission is perfectly and comprehensively fulfilled in the redemptive and judicial work of Christ.