Exegetical and Hermeneutical Commentary of 2 Kings 9:2
And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber;
2. Jehu the son of Jehoshaphat the son of Nimshi ] Jehu was no doubt well known both in the army and elsewhere, and his afterlife shews that he was a man of action and with very slight scruples. The watchman on the tower in Jezreel knows his manner of riding, and there seems to have been little hesitation on the part of the messengers whom Joram sent out about obeying Jehu’s order ‘Turn thee behind me.’
and go in ] We see from this that the troops and officers of Israel were within the city, and holding it against the Syrians.
from among his brethren ] i.e. His fellow officers, his brothers in arms.
to an inner chamber ] Literally ‘a chamber within a chamber’. See note on 1Ki 20:30. The design of this privacy was no doubt that Jehu might be at liberty to take his own measures for carrying out his commission, without the interference of any but comrades of his own choice.
Fuente: The Cambridge Bible for Schools and Colleges
2Ki 9:2-37
Look out there Jehu the son of Jehoshaphat.
The history of Jehu
Jehu was the son of Nimshi and the grandson of Jehoshaphat. He was one of the monsters of history. The leading facts of his revolting life will be found in this and the preceding chapter.
I. A revolting exhibition of human depravity. He was ruthlessly and craftily cruel. He shot Jehoram dead in his chariot. He commanded Jezebel, who was looking out of a window as he passed by, to be thrown down, and in her fall she was smashed to destruction (2Ki 9:30.) He then proceeded to exterminate the family of Ahab.
II. A distressing mystery in the government of God. That the merciful Father should permit men to be murderers one of another confounds us with amazement.
III. A mighty argument for future retribution. Were we to believe that this state of things is to continue for ever, religion, which is supreme love to God, would be out of the question. We must all appear before the judgment seat of Christ.
IV. A proof of the supreme need of a moral regenerator. What can alter the character of such men as this Jehu, and put an end to all the cruelties, tyrannies, frauds, and violence, that turn the world into a pandemonium? Philosophy, literature, civilisation, legislative enactments, ceremonial religions? No, nothing short of a Power which can change the moral heart. The Gospel is this regenerating power. Thank God One has come into this world who will create a new heaven and a new earth wherein dwelleth righteousness. (David Thomas, D. D.)
Jehu
The time had now fully come that the wrath of God was to be poured out upon the house of Ahab. The chapters we have selected for consideration bring this subject before us. The anointed of the Lord for the execution of this work was Jehu the son of Jehoshaphat. The first to fall under judgment was Jehoram the king. After him came Ahaziah and Jezebel; then the sons and grandsons of Ahab and the brethren of Ahaziah. After the royal family came the prophets, the priests, and the worshippers of Baal. These were all swept away at one stroke. Next followed the images of Baal and his house. These were devoted to utter destruction. So completely were the judgments of God executed upon apostate Israel and Judah that it is recorded thus Jehu destroyed Baal out of Israel. The narrative, however, has a spiritual aspect. Jehus anointing was to a destruction with carnal weapons. The child of God now is anointed for a destruction of spiritual foes with spiritual weapons.
1. In these words we are presented with a picture of the way in which the Lord acts when He is about to call His servants to do His work. In the first place, there is the anointing–the Holy Spirit. Elisha commands the box of oil to be taken. Nothing can be done without this. In all true consecration to Gods service the work must be, from beginning to end, the work of the Holy Spirit. Jehu can have no commission without the oil. He can put no energy to work till the oil is poured upon him. It is this anointing that gives him his authority, his power, his perseverance, and his success. So it must be with the one who is devoted to the Lords service.
2. In the next place, Jehu is made to rise up from among his brethren. Here is separation. The work of God the Holy Ghost at once separates a man from everything around him. It is a personal call, an individual work. It is the direct action of that Holy Spirit on a mans own soul. He is drawn from every association and influence, and brought into an inner chamber–alone with God. There he is taught of God and trained for His work. There he obtains strength to fulfil it. Thus it is with all Gods chosen ones. The more of this personal dealing of the Holy Spirit there is with the soul, the more of this work of the inner chamber going on, the more effectual will be the work we undertake for God. One marvels to see what one man could do! All the royal family, the prophets and priests, the worshippers and the idols–all fell down before this man at one stroke! What was the cause, what the secret source of this mighty energy and strength and success? It was the off, the separation, and the inner chamber.
3. How little the world can understand or appreciate this Divine work is seen here. The messenger of the Lord is looked upon as a mad fellow. This anointing is a secret into which none can enter but those who are subjects of it. Nor can he who is the subject ever sacrifice truth for the sake of peace. Three times the question is put to Jehu, Is it peace? But what peace can there be while God is dishonoured, sin loved and cherished, and the truth of God trampled in the dust! First purity, then peace–this is Gods order. Peace at any price–this is mans. The world cries out for peace, and there is ready for it the peace of God which passeth all understanding. But this peace springs from the sword which, first piercing mans heart for sin, breaks him from sin. Then follows the peace of God. There could be no peace to Joram, King of Israel, so long as Gods truth was despised and set at nought. Put the sin away, every jot of it, then you can have Gods peace in your soul! But who will maintain this standard? Who will carry it out at all seasons and under all circumstances? Only the consecrated Christian. Such high ground must entail the cross at every step, and none but a consecrated Christian can bear the cross in season and out of season. None will take this ground unless there has been much of the oil, the separation, and the inner chamber.
4. And mark the clear and unhesitating way in which every spiritual foe must be met, everything that stands between the soul and God dealt with. Jehu says, with regard to Ahaziah and Jezebel, Smite him also, throw her down; with regard to Ahabs seventy sons, Take ye the heads of the men, and bring them to me to Jezreel by to-morrow; with regard to the brethren of Ahaziah, Take them alive; with regard to the prophets, and priests, and worshippers, he says, If any of the men escape, he that letteth him go his life shall be for the life of him. What uncompromising faithfulness! What an unreserved cutting-off of every evil one! Kings, nor queens, nor worshippers, are spared! All are swept away without a moments hesitation! Ah, this is faithfulness unto death! This is consecration to God. This is what St. Paul meant when he said–I am determined to know nothing among you but Jesus Christ and Him crucified; to me to live is Christ. It is clear from all I have said, that the difference between a just-saved Christian and one who is thus consecrated, is almost as great as between the former and an unbeliever. And this is the reason there is among Christians so little of the joy of the Lord.
5. Mark the hindrances, and the taunts and sneers such devotion to God has to endure: Wherefore came this mad fellow, said one; Had Zimri peace, who slew his master? was the bitter taunt of Ahabs queen; we are exceedingly afraid, was the cowardly reply of the rulers of Jezreel. To all these taunts and sneers Jehu has but one reply, Who is on my side? Is thine heart right with my heart? His was an eye looking right on, an arm ever uplifted, a course that saw nothing before him but the carrying out of Gods word. Here the faithful one is crowned. Glory rests upon him and, through him, on his descendants. I will give thee a crown of life; Him that overcometh will I grant to sit with Me on My throne, even as I also overcame and am set down with My Father in His throne. See the glory that awaits the consecrated life! Is this life thine? Art thou aiming at it, wrestling in prayer for it, keeping it ever before thee? Christian, nothing but this will bring joy and gladness to thy heart now, and a crown of glory hereafter. This is life–the life of God. This is testimony–testimony to Christ. This is heaven enjoyed on earth–but only enjoyed through the Cross. Christian, again I ask, Is this life thine?
6. But here the curtain falls. A dark shadow crosses our path. Jehu falls. Thank God for the spiritual picture we have been enabled to draw from his life of what a Christian should be. Thank God for the warning his life presents in its fall. But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart: for he departed not from the sins of Jeroboam, who made Israel to sin. Draw the picture of every earthly servant of God as bright as we may, there is a shadow somewhere. It is well. The eye should fix itself only on Him. Looking off unto Jesus. Jehu falls.
Let us mark how he fell, and the solemn warning that fall presents.
1. I have been describing the whole-heartedness which characterises every consecrated Christian. But to be whole-hearted, and to maintain it, from day to day, amid influences on every side destructive of it, needs that we take heed. Jehu took no heed. Here is our first warning,
2. Secondly, to walk. This is where the heed is to be directed. Talk there is, plenty, and the talk of the lips tendeth to penury. Profession there is–it is the garment of the many. Just-saved ones there are–the Church has multitudes of them what we need is to walk–walk in the light, walk before Me, walk as becometh saints. This is where we have to take heed. Jehu took no heed to walk.
3. Thirdly, to Walk in the law of the Lord God of Israel. It is to walk in the truth, to have His commandments and keep them, to ask at every step, what would the Lord have me to do? It is to set the Lord always before me. This is to walk in the law of the Lord God of Israel. This Jehu took no heed to do.
4. And lastly, to walk in the law of the Lord God of Israel with all his heart. Here is whole-heartedness, consecration to God. Some Christians give half a heart. Others give their heart just when it is convenient–just when the Lords claims involve no sacrifice. Jehu fell just here. Christians all around fall just here. The Church of Christ is full of fallen Johns! Fallen Jehus, on whose brows will rest a deep brand of shame when the Lord comes! Fallen Jehus, the heavy drags on the wheels of every chariot that would run a faster race to heaven! (F. Whitefield, M. A.)
Jehus ready obedience
We cannot but be struck by the obedience of Jehu to the heavenly call. There was no hesitation. We show ourselves to be yet under bondage when we hesitate regarding the calls which God addresses to us. We linger, we wish to return and bid those farewell who are in our fathers house; we have sundry things to adjust and determine before we can go, we secretly hope that in the meantime occurrences may transpire which will Change the line of our destiny; by all this we mar the simplicity and purity of obedience, and discover a spirit that is not fit to be trusted with great functions and responsibilities in the Divine economy. (J. Parker, D. D.)
Value of Jehus work
Thus Jehu destroyed Baal out of Israel (verse 28). But the way was wrong. Perhaps for the period within which the destruction took place it was the only ministry that was possible. The incident, however, must stand in historical isolation, being utterly useless as a lesson or guide for our imitation. We are called upon to destroy Baal out of Israel, but not with sword, or staff, or implement of war. The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds of Satan. Jehu did his rough-and-ready work, a work, as we have said, adapted to the barbaric conditions under which he reigned, but there must be no Jehu in the Christian Church, except in point of energy, decision, obedience, and single-mindedness of purpose. A Christian persecution is a contradiction in terms. When Christians see evil, they are not to assail it with weapons of war; they are to preach against it, argue against it, pray about it, bring all possible moral force to bear upon it, but in no case is physical persecution to accompany the propagation of Christianity. Not only so: any destruction that is accomplished by physical means is a merely temporary destruction. There is in reality nothing in it. When progress of a Christian kind is reported it must not be tainted by the presence of physical severity. We cannot silence evil speakers by merely closing their mouths; so long as we can hold those mouths there may indeed be silence, but not until the spirit has been changed, not until the very heart has been converted and born again, can the evil-doer be silenced, and his mouth be dispossessed of wicked speeches and filled with words of honesty and pureness. (J. Parker, D. D.)
Incomplete obedience
Visibility and universality are Popish marks of a true Church, and Protestant marks of a true Christian. An hypocritical Jehu will do some things; a murderous Herod will do many things; but an upright Paul is in all things willing to live honestly. A ship that is not of the right make cannot sail trim, and a clock whose spring is faulty will not always go true; so a person of unsound principles cannot be constant and even in his practices. The religion of those that are inwardly rotten, is like a fire in some cold climates, which almost fries a man before, when at the same time he is freezing behind; they are zealous in some things, as holy duties, which are cheap, and cold in other things, especially when they cross their profit or credit; as Mount Hecla is covered with snow on one side, when it burns and casts out cinders on the other; but the holiness of them that are sound at heart is like the natural heat,–though it resorts most to the vitals of sacred performances, yet, as need is, it warms and has an influence upon all the outward parts of civil transactions. It may be said of true sanctity, as of the sun, there is nothing hid from the heat thereof. (G. Swinnock.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Partly that the work may not be hindered, and partly for the security of thy own person. See 2Ki 9:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. carry him to an innerchamberboth to ensure the safety of the messenger and toprevent all obstruction in the execution of the business.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when thou comest thither,…. To Ramothgilead; but from whence he went is uncertain, doubtless where there was a school of the prophets, perhaps that which was erected near Jordan, on the other side of which lay Ramothgilead, 2Ki 6:1,
look out there Jehu the son of Jehoshaphat the son of Nimshi; the same that Elijah was ordered to anoint, but it was deferred till now, a reprieve being granted to Ahab upon his humiliation, 1Ki 19:16,
and go in, and make him arise up from among his brethren; the captains of the army:
and carry him into an inner chamber; a chamber within a chamber, as in the original; this he was to do for secrecy, that it might not be seen what he did to Jehu; and lest he should be prevented doing it by the captains, or be exposed to danger for doing it; since that might be deemed treason to do what he was to do, and did, as follows.
Fuente: John Gill’s Exposition of the Entire Bible
(2) And when thou comest thither.Rather, And enter into iti.e., into the town of Ramoth. This makes it clear that the Israelites had retaken Ramoth from the Syrians (comp. also the mention of chambers and the door in 2Ki. 9:3, and the order, 2Ki. 9:15, to let no man escape out of the city) probably before Joram returned to Jezreel (2Ki. 9:14). Josephus expressly asserts this.
Jehu.Probably left in supreme command of the forces at Jehorams departure, as being the ablest of the generals (so Josephus).
The son of Jehoshaphat.It is curious that the father of Jehu who executed the sentence of Jehovah upon the house of Ahab should have borne this name (Jehovah judgeth). Nothing is known of Jehus origin. He is twice mentioned by Shalmaneser II., king of Assyria, as one of his tributaries. In a fragment of his Annals relating to the campaign against Hazael, undertaken in his eighteenth year (see Note on 2Ki. 8:15), the Assyrian monarch states that, after besieging Damascus, and ravaging the Haurn, he marched to the mountains of Baal-rsh, the foreland of the sea (Carmel?), and set up his royal image thereon. In that day the tribute of the land of the Tyrians (and) Sidonians, (and) of Yaua (Jehu), son of Omri, I received. On the Black Obelisk there is a representation of Jehus tribute-bearers, and, perhaps, of Jehu himself, kneeling before Shalmaneser. The superscription is: Tribute of Yaua, son of Humr (Omri)(ingots of) silver and gold, a bowl of gold, ewers of gold, goblets of gold, buckets of gold, (ingots of) lead, a rod of the hand of the king, spearsI received it.
Go in.Into Jehus house.
From among his brethreni.e., his comrades in arms; his fellow-captains.
Carry him.Literally, cause him to enter. The object was secrecy.
An inner chamber.Literally, a chamber in a chamber. A phrase which occurred in 1Ki. 20:30; 1Ki. 22:25. Thenius thinks this a mark of identity of authorship.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Jehu the son of Jehoshaphat Not, of course, of king Jehoshaphat, but of Jehoshaphat the son of Nimshi. This Jehu had been with Ahab, and had heard, and laid up in his heart, the fearful prediction of Elijah against that monarch when he went to take possession of Naboth’s vineyard. 1Ki 21:18-29. Compare 2Ki 9:25. But already had he been made known to Elijah as the future king of Israel, and that prophet had been commissioned to anoint him; (1Ki 19:16😉 but the commission was, in the providence of God, transferred to Elisha, who now fulfils it by the hand of one of his disciples.
His brethren His brethren in arms; his fellow-soldiers at Ramoth-gilead.
Carry him Literally, cause him to come in; that is, lead or conduct him.
Inner chamber This significant act is to be done in secret. In like manner Saul and David were first privately anointed.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ki 9:2 And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber;
Ver. 2. Make him arise up. ] Stay not till he ariseth from the council board, but let him know that thou hast a message to him from the Lord, and take him aside for the purpose. God’s mind must be delivered boldly, but yet wisely and warily.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jehu the son of Jehoshaphat. In the Assyrian inscriptions he is called the son of Omri.
Fuente: Companion Bible Notes, Appendices and Graphics
Jehu: Jehoram having retired from the army, Jehu seems to have been left first in command, having been long employed by Ahab’s family. 2Ki 9:14, 1Ki 19:16, 1Ki 19:17
among his brethren: 2Ki 9:5, 2Ki 9:11
inner chamber: Heb. chamber in a chamber, 1Ki 20:30, 1Ki 22:25, *marg.
Reciprocal: 1Ch 2:38 – Jehu
Fuente: The Treasury of Scripture Knowledge
JEHU THE ADVENTURER
Jehu the son of Jehoshaphat.
2Ki 9:2
Who was this adventurer? We may be sure he was no ordinary man who could found the most powerful of all the dynasties of Israel.
I. When we first meet with Jehu he is a young guardsman, just as Napoleon is at first a young lieutenant.And as Napoleon said that every lieutenant carries a field-marshals baton in his knapsack, so perhaps young Jehu, ardent and enthusiastic, was dreaming strange dreams of power from the first. There was a glow of daring on the youth that marked him out for high and desperate enterprise. And long ago (though Jehu never knew of this) God had told Elijah that this young guardsman would be king (1Ki 19:16-17). His fathers name was Jehoshaphat, and his grandfathers Nimshi; but we find Jehu commonly referred to as the son of Nimshi. I suppose there were fathers then, as there are fathers now, whom the children would willingly forget; fathers whose names recall no happy memories, but deeds and influences that were best forgotten. Jehu, then, was an aspiring soldier, and his promotion was evidently sure and rapid. It was a time when resolute enthusiasm, and when a ready and even reckless daring, were supremely necessary to distracted Israel. We find Jehu chosen from his company to ride in the royal chariot of King Ahab (2Ki 9:25). It was a signal mark of the kings confidence, and it was sure to lead to greater honours. So we are not surprised, when our chapter opens, to read that these greater honours have arrived, and that Jehu is chief captain in the army. There has been a great outcry that in our army promotion is secured in unworthy ways. It has been hinted that merit can do little, and social influence can do almost anything. But in the armies of Israel it was different. There was a great career for the born soldier. Jehu begins life as a lieutenant with a field-marshals baton in his knapsack.
II. When King Joram, then, was wounded at Ramoth-gilead (2Ki 8:28), he was removed with all speed to the capital, just as our King hastened to London when a dangerous operation was impending.Jehu was left in command at Ramoth-gilead. He was holding a council of war with his brother officers. Suddenly a young man burst in on their deliberations, and with a rude directness that compelled attention, and with a passion that had a note of frenzy in it, he demanded audience of the captain. Jehu retired with him into a secret chamber, wondering in his heart what this might mean. I think he was prepared for stirring tidings, but not for the swift act that followed. The young man had a vial of oil under his cloak. He unsealed it and poured the oil on Jehu. In the name of the Lord God of Israel, he cried, I anoint thee king over the Lords people. And then, having uttered a curse upon the house of Ahab, he opened the door behind him and was gone.
III. Jehus first thought was that this was all a plot.It was a ruse of his fellow-captains to spur him on. The army, he knew, was seething with rebellion. The staff was sick and tired of their allegiance. It flashed on Jehu that the hour to strike had come, and that this was a veiled summons from his comrades. The hour to strike had come, it was quite true. But the call to lead came from a higher than man. Jehu was like little Samuel, who thought that the voice he heard was that of Eli, and all the time it was the voice of God. Then Jehu, like Samuel, discovered his mistake. The captains knew nothing of the matter. Jehu revealed it to them, word for word. Was not the oil still dropping from his head? It was the very tidings the captains had been longing for. Smouldering rebellion burst into a flame. They flung off their cloaks and made an impromptu throne with them. They blew the trumpets. They cried, Jehu is king! The word of God to Elijah had come true. The sun of Nimshi had reached the throne at last (2Ki 9:13).
IV. Three points sum up Jehus character.
(a) Zeal without obedience, love, or consistency. He was naturally thorough. He never did things by halves. He drove furiously through life, but he never kept the track of simple obedience. He was the whirlwind among the kings. Zeal alone is often terrible, but it is rarely beneficial.
(b) Occasional right acting, but always from base, and often from utterly bad motives.
(c) A destructive, but not a constructive, career. What good is it to wipe out superstition if we do not plant faith in its place?
Illustrations
(1) In the rising and downfall of the dynasties of Israel there is much that reminds us of Scottish history. There is the same story of intrigue and bloodshed, illuminated by the truest heroism. If one were asked to name the most heroic of Scottish kings, the instant reply would be Robert Bruce. Yet in the eyes of England Bruce was a perjured traitor, and at the outset of his career, so fraught with glorious issues for Scotland, his hands were dyed with the blood of the Red Comyn. We are reminded of that story when we come to study the history of Jehu. He, too, in the eyes of his monarch was a traitor. His action was a base conspiracy. And he began the last stage of his career with deeds of bloodshed that can hardly be matched in any annals. When Bruce rushed from the altar at Dumfries crying, I doubt I have slain the Red Comyn, Doubt! answered Kirkpatrick of Closeburn; mak siccar. But no follower was needed to make the work of Jehu siccar. It was carried through with tremendous thoroughness, and with a fiery zeal that has passed into a proverb.
(2) You remember in Scottish history an instance of a sudden apparition before a king? It occurred in the south transept of Linlithgow Church, where King James the Fourth was praying before Flodden. A man with a great pikestaff in his hand, broke in, crying for the king, and saying he wished to speak with him. He warned the king not to go forward. Nothing but disaster would attend on him. And then, as the old Scots writer puts it (and Sir Walter has made the incident immortal in his Marmion), he vanished away as he had been a blink of the sun, or a whip of the whirlwind, and could no more be seen. That sudden messenger came with a warning. The one who sought Jehu had another message. Yet in point of abruptness and lack of usual deference, and sudden departure like a whip of the whirlwind, the one scene suggests the other.
Fuente: Church Pulpit Commentary
2Ki 9:2-3. Make him arise up from among his brethren From the other officers of the army, 2Ki 9:5. Carry him to an inner chamber This he orders, partly that the work might not be hindered, and partly for the security of the young prophets own person. And say, Thus saith the Lord, I have anointed &c. This was not the whole message he was to deliver: but the rest of it is particularly declared 2Ki 9:7-10, and is to be understood here. According to the Jews, none of the kings of Israel were anointed but those of the house of David, and these only when there was a question about their succession; as Solomon, they say, needed not have been anointed, had it not been for the faction of Adonijah. But in the case of Jehu, in whom the succession of the kingdom of Israel was to be translated out of the right line of the family of Ahab into another family, which had no right to the kingdom, but merely the appointment of God, there was a necessity for his unction, in order both to convey to him a title, and to invest him in the actual possession of the kingdom. Dodd.