Exegetical and Hermeneutical Commentary of 2 Kings 9:11
Then Jehu came forth to the servants of his lord: and [one] said unto him, [Is] all well? wherefore came this mad [fellow] to thee? And he said unto them, Ye know the man, and his communication.
11 26. Jehu is proclaimed, and goes to Jezreel. Joram is slain, and his body cast into the portion of Naboth the Jezreelite (Not in Chronicles)
11. to the servants of his lord ] i.e. To the other captains with whom he had before been in conference. They were all Joram’s officers.
wherefore came this mad fellow to thee? ] The visit had been made abruptly and in much haste, and amid the camp there would be but little respect for the garb of the prophet. We can see too from the words of the next verse that there was much of bluntness and rudeness in the speech of these soldiers to one another. We need not then suppose that they deemed the prophet a madman, but this is the term they are pleased to apply to him owing to his sudden movements.
Ye know the man ] No doubt this applies to the appearance and dress of the prophets which distinguished them from others. It means, ‘Ye know to what class the man belongs, and so you can guess at the nature of his communication.’ Such a man in such haste comes only with a message. ‘Thus saith the Lord’. Others have referred the words to what the officers had before said, calling the messenger ‘mad’. This would make Jehu’s reply mean, ‘You call him mad, and of course then his communication must be only a madman’s raving.’ So R.V., and what his talk was.
Fuente: The Cambridge Bible for Schools and Colleges
This mad fellow – The captains, seeing his excited look, his strange action, and his extreme haste, call him (as soldiers would) this wild fellow.
Fuente: Albert Barnes’ Notes on the Bible
2Ki 9:11
Wherefore came this mad fellow to thee?
The reproach of true religion
The man who was spoken of in this contemptuous manner was a prophet of God, sent by another prophet to a fellow-subject, with the present of a kingdom in his hand. Before night (so it appears) that kingdom had been secured; two confederate kings had been swept out of the way; and a queen-mother, stronger than either, had been literally cast to the dogs. Such was the brief history of this message from heaven. No one called the prophet a madman at the close of that day. Many another true message from heaven has had a similar fate; and all such messages may expect it. They may expect a similar reproach in the first instance; and a similar vindication in the end.
I. Concerning the reproach. God hath spoken at sundry times and in divers manners to the world; but the messengers by whom He has spoken have seldom been recognised as such at the first. From the days of Noah to those of St. Paul, experience testifies this. Wherever God sends a special message to men, it clearly must be because a special message is required; in other words, because the knowledge and wisdom of man are not sufficient in his then existing circumstances to guide him. God sends him counsel because his own counsel is worthless, or worse. But this is just the thing which mans pride is unwilling to allow. Again, Gods counsel, like Himself, is certain to be holy; and mans natural purposes, on the other hand, are sure to be ungodly and sinful. Further yet, Gods wisdom is sure to be far-sighted and profound, while the faculties which attempt to scan it are always short-sighted and shallow. On all these grounds, therefore, the message, when it comes, will be something unwelcome and perplexing at the first. Its pretensions will be humiliating to mans pride; its tendency will be offensive to his nature; its contents will be confounding to his mind. I know you that ye have not the love of God in you. It is an aggravated illustration of the same principle which causes frivolity to despise enthusiasm; selfishness, generosity; the savage, mercy and truth; and the clown, the highest efforts of literature, science, and art. Men hate to believe in anything superior to themselves.
II. Concerning the vindication. Wisdom is justified of all her children. Where a message is really from God, it compels belief at the last. This may be easily seen in all the cases already referred to. The flood of waters justified Noah; the fire from heaven justified Lot; the Exodus justified Moses; and the victory over the Philistines justified David. Exactly in proportion to the original contempt was the final honour in each case. It was the same with the apparently habitual scorn of all true prophecy in old days; true prophecy has long been fully revenged. Similar justice, also, has long been measured out to the once despised evangelists and apostles, and to that equally despised Master whom they obeyed. In proof of this you have only to consider that no greater praise can now be given to any man, than to say his conduct is truly apostolical, or his character really Christian. It is nothing that, in short, but the old proverb, Magna est veritas, et praevalebit. A true message from heaven has heavenly resources behind it. It is like a bank with very large liabilities, but with assets much larger still. Consequently, whatever it dares, it can do; whatever the doubts, and surmises, and panic, it can meet them all with a smile. We may apply this as an excellent test of the various religions of the world. There are some that make no pretensions, that do not oppose mens desires, nor perplex their minds, nor offend their prejudices. That is condemnation enough by itself. God would hardly have sent us a message which we could have devised for ourselves. There are other religions which are all pretensions; which go on shouting for centuries that the Diana they worship is very great; and which are perpetually singing in chorus, We are right, and you are wrong, we are saved, and you are lost; but without any real proof of it all. Such religions offer no reason, and so require no reply. They are simply gigantic systems of self-praise; and it is no recommendation to them. These are not the marks of the true message–If I honour myself, my honour is nothing. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Wherefore came this mad fellow to thee?] Was it because he was a holy man of God that he was reputed by a club of irreligious officers to be a madman? In vain do such pretend that they fight for religion, and are the guardians of the public welfare and morals, if they persecute religion and scoff at holy men. But this has been an old custom with all the seed – the sons, of the serpent. As to religious soldiers, they are far to seek, and ill to find, according to the old proverb.
Ye know the man, and his communication.] Ye know that he is a madman, and that his message must be a message of folly. Jehu did not appear willing to tell them what had been done, lest it should promote jealousy and envy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To the servants of his lord; to the rest of the commanders and officers there present.
Is all well? is not this unlucky messenger come with some ill tidings?
Wherefore came this mad fellow? they perceived him to be a prophet by his habit, and gestures, and manner of speech. And these profane soldiers esteemed the Lords prophets madmen; partly, because of their neglect of themselves, and contempt of all worldly wealth and honour, which the wise men of this world so greedily seek, and of their strange and uncouth manner of living; partly, because of their holy exercises to which they devoted themselves, which they esteemed nothing but a religious frenzy; and partly, because of those unusual and seemingly ridiculous gestures and actions which the prophets sometimes used in raptures of spirit, or in the fervours of devotion. Compare Jer 29:26; Joh 10:20; Act 26:24.
Ye know the man, and his communication; you rightly guess that he was a madman, and so it appears by his discourse with me, which was, after the manner of that sort of man, vain and impertinent, to tell me of my sins, or of my duty, or such things as are not worth my speaking, or your hearing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Is all well? c.Jehu’sattendants knew that the stranger belonged to the order of theprophets by his garb, gestures, and form of address and soldiers suchas they very readily concluded such persons to be crackbrained, notonly from the sordid negligence of their personal appearance andtheir open contempt of the world, but from the religious pursuits inwhich their whole lives were spent, and the grotesque actions whichthey frequently performed (compare Jer29:26).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Jehu came forth to the servants of his lord,…. The rest of the captains of the army, who served under Joram as he did:
and one said unto him, is all well? one of the captains, the greatest of them, as Kimchi; he inquired whether he brought any ill news, since he came and went in such haste:
wherefore came this mad fellow to thee? so profane men, especially the worshippers of Baal, as those captains might be, were wont to call the prophets of the Lord, because of their habit, their manner of living, and the gestures they sometimes used in prophesying, and especially because of the things they prophesied of; and even prophets were sometimes called so, because, in the time of their prophesying, they appeared as madmen m, and in a frenzy:
and he said unto them, ye know the man, and his communication; you saw by his habit of what profession he is, and you may easily guess what he talked of, as such men usually do, about religion, and one whimsical thing or another, reproving men for their sins, and telling them what they ought to do; and such like things you may well imagine he has been talking of to me; you rightly call him a mad fellow, and you may well suppose his discourse was agreeably to his character, and not worth relating and hearing; this he said, to put them off inquiring any further.
m David de Pomis, Lexic. p. 204. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Jehu’s Conspiracy against Joram. – 2Ki 9:11. When Jehu came out again to his comrades in arms, after the departure of the pupil of the prophets, they inquired , i.e., “is it all well? why did this madman come to thee?” not because they were afraid that he might have done him some injury (Ewald), or that he might have brought some evil tidings (Thenius), but simply because they conjectured that he had brought some important news. They called the prophet , a madman, in derision, with reference to the ecstatic utterances of the prophets when in a state of holy inspiration. Jehu answered evasively, “Ye know the man and his muttering,” i.e., ye know that he is mad and says nothing rational. includes both meditating and speaking.
2Ki 9:12 They were not contented with this answer, however, but said , i.e., thou dost not speak truth. Jehu thereupon informed them that he had anointed him king over Israel in the name of Jehovah.
2Ki 9:13 After hearing this, they took quickly every man his garment, laid it under hi upon the steps, blew the trumpet, and proclaimed him king. The clothes, which consisted simply of a large piece of cloth for wrapping round the body (see at 1Ki 11:29), they spread out in the place of carpets upon the steps, which served as a throne, to do homage to Jehu. For these signs of homage compare Mat 21:7 and Wetstein, N. Test. ad h. l. The difficult words , as to the meaning of which the early translators have done nothing but guess, can hardly be rendered in any other way than that proposed by Kimchi (lib. rad.), super ipsosmet gradus, upon the steps themselves = upon the bare steps; being taken according to Chaldee usage like the Hebrew in the sense of substantia rei , whereas the rendering given by Lud. de Dieu, after the Arabic jarm , sectio – super aliquem e gradibus , is without analogy in Hebrew usage (vid., L. de Dieu ad h. l., and Ges. Thes. p. 303).
(Note: The objection raised by Thenius, that it is only in combination with personal pronouns that the Chaldaic signifies self either in the Chaldee or Samaritan versions, is proved to be unfounded by in Job 1:3 (Targ.). Still less can the actual circumstances be adduced as an objection, since there is no evidence to support the assertion that there was no staircase in front of the house. The perfectly un-Hebraic conjecture , “ as a figure (or representation) of the necessary ascent ” (Thenius), has not the smallest support in the Vulgate rendering, ad similitudinem tribunalis .)
The meaning is, that without looking for a suitable place on which to erect a throne, they laid their clothes upon the bare steps, or the staircase of the house in which they were assembled, and set him thereon to proclaim him king.
2Ki 9:14-15 Thus Jehu conspired against Joram, who (as is related again in the circumstantial clause which follows from to ; cf. 2Ki 8:28-29) had been keeping guard at Ramoth in Gilead, i.e., had defended this city against the attacks of Hazael, and had returned to Jezreel to be healed of the wounds which he had received; and said, “If it is your wish ( ), let no fugitive go from the city, to announce it in Jezreel (viz., what had taken place, the conspiracy or the proclamation of Jehu as king).” It is evident from this, that the Israelites were in possession of the city of Ramoth, and were defending it against the attacks of the Syrians, so that in 2Ki 9:14 cannot be understood as relating to the siege of Ramoth. The Chethb for is not to be altered according to the Keri, as there are many examples to be found of syncope in cases of this kind (vid., Olshausen, Lehrb. d. Hebr. Spr. p. 140).
Fuente: Keil & Delitzsch Commentary on the Old Testament
11 Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication. 12 And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the LORD, I have anointed thee king over Israel. 13 Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. 14 So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramoth-gilead, he and all Israel, because of Hazael king of Syria. 15 But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel.
Jehu, after some pause, returned to his place at the board, taking no notice of what had passed, but, as it should seem, designing, for the present, to keep it to himself, if they had not urged him to disclose it. Let us therefore see what passed between him and the captains.
I. With what contempt the captains speak of the young prophet (v. 11): “Wherefore came this mad fellow to thee? What business had he with thee? And why wouldst thou humour him so far as to retire for conversation with him? Are prophets company for captains?” They are called him a mad fellow, because he was one of those that would not run with them to an excess of riot (1 Pet. iv. 4), but lived a life of self-denial, mortification, and contempt of the world, and spent their time in devotion; for these things they thought the prophets were fools and the spiritual men were mad, Hos. ix. 7. Note, Those that have no religion commonly speak with disdain of those that are religious, and look upon them as mad. They said of our Saviour, He is beside himself, of John Baptist, He has a devil (is a poor melancholy man), of St. Paul, Much learning has made him mad. The highest wisdom is thus represented as folly, and those that best understand themselves are looked upon as beside themselves. Perhaps Jehu intended it for a rebuke to his friends when he said, “You know the man to be a prophet, why then do you call him a mad fellow? You know the way of his communication to be not from madness, but inspiration.” Or, “Being a prophet, you may guess what his business is, to tell me of my faults, and to teach me my duty; I need not inform you concerning it.” Thus he thought to put them off, but they urged him to tell them. “It is false,” say they, “we cannot conjecture what was his errand, and therefore tell us.” Being thus pressed to it, he told them that the prophet had anointed him king, and it is probable showed them the oil upon his head, v. 12. He knew not but some of them either out of loyalty to Joram or envy of him, might oppose him, and go near to crush his interest in its infancy; but he relied on the divine appointment, and was not afraid to own it, knowing whom he had trusted: he that raised him would stand by him.
II. With what respect they compliment the new king upon the first notice of his advancement, v. 13. How meanly soever they thought of the prophet that anointed him, and of his office, they expressed a great veneration for the royal dignity of him that was anointed, and were very forward to proclaim him and sound of trumpet. In token of their subjection and allegiance to him, their affection to his person and government, and their desire to see him high and easy in it, they put their garments under him, that he might stand or sit upon them on the top of the stairs, in sight of the soldiers, who, upon the first intimation, came together to grace the solemnity. God put it into their hearts thus readily to own him, for he turns the hearts of people as well as kings, like the rivers of water, into what channel he pleases. Perhaps they were disquieted at Joram’s government or had a particular affection for Jehu; or, however this might be, things it seems were ripe for the revolution, and they all came into Jehu’s interest and conspired against Joram, v. 14.
III. With what caution Jehu proceeded. He had advantages against Joram, and he knew how to improve them. He had the army with him. Joram had left it, and had gone home badly wounded. Jehu’s good conduct appears in two things:– 1. That he complimented the captains, and would do nothing without their advice and consent (“If it be your minds, we will do so and so, else not”), thereby intimating the deference he paid to their judgment and the confidence he had in their fidelity, both which tended to please and fix them. It is the wisdom of those that would rise fast, and stand firm, to take their friends along with them. 2. That he contrived to surprise Joram; and, in order thereto, to come upon him with speed, and to prevent his having notice of what was now done: “Let none go forth to tell it in Jezreel, that, as a snare, the ruin may come on him and his house.” The suddenness of an attack sometimes turns to as good an account as the force of it.
Fuente: Matthew Henry’s Whole Bible Commentary
Jehu’s Furious Drive-2Ki 9:11-20
When Jehu returned to his fellow officers he felt they would be able to guess the purpose for which he had been called aside. The prophets were recognizable, probably by their dress, or manner of wearing their hair and beard. Jehu’s reply to the one who asked the purpose of the “mad fellow’s” visit implied that they had been discussing rebellion, perhaps even plotting the coronation of Jehu. But when they persisted that they did not know why the prophet had come, Jehu told them he had said God had chosen Jehu to be the new king of Israel.
It seems this announcement met with the unanimous approval of all the captains. They took off their outer garment and spread it on the ground at the feet of Jehu as a symbol of their subservience to him. Then the trumpets were blown, and it was announced that Jehu is now king, possibly to the army besieging Ramoth-gilead.
Joram was back across the Jordan recuperating from his battle wounds, suffered earlier at Ramoth-gilead. Ahaziah, his nephew, and king of Judah, was with him. Jehu now proposed that, if these men of rank were in agreement that he should be their king, they should cooperate with him to seize the kingdom swiftly. They were asked to mind the city and prevent any from escaping from Ramoth-gilead to go to Jezreel and alert Joram of the revolt. He then proceeded to Jezreel, driving furiously, for which he was noted.
Jehu had more reason to drive furiously on that day, for he needed to surprise Joram and cut off his withdrawal to the nearby fortress city of Megiddo. Megiddo, but a short distance to the west, across the valley of the Kishon, had long been equipped and supplied to withstand a long siege. It was here Ahaziah fled when Jehu attacked, but Joram never had the opportunity.
As Jehu and his company approached Jezreel the watchman on the wall announced their approach to Joram. He had a rider sent out to investigate the purpose of their coming. The rider came to Jehu and asked in the name of the king whether they came in peace. Jehu replied with a question and a command, “What have you to do with peace; get behind me.” The watchman reported what he saw occur, and Joram sent out a second rider with the same question. Jehu answered with the same rejoinder, and the second horseman fell in behind. These men evidently understood Jehu’s purpose, and were favorable to it, inasmuch as they fell into his ranks.
By this time Jehu had come close enough to the city that the watchman recognized his furious driving. When he reported the default of the second rider he told the king that he believed it was Jehu, for he was driving furiously. What must have been the feeling of the kings is not known, but they must have felt apprehension, though not alarmed enough not to ride to their doom.
Fuente: Garner-Howes Baptist Commentary
B. THE ACCLAMATION OF HIS FELLOW OFFICERS 9:1113
TRANSLATION
(11) And Jehu went out unto the servants of his master and one said unto him, Is all well? Why did this madman come unto you? And he said unto them, You know the man and his message. (12) And they said, Not so. Tell it, we pray you, to us. And he said, Thus and so did he say to me, saying, Thus says the LORD: I have anointed you for king over Israel. (13) And they hastened, and took each man his garment, and placed them under him on top of the stairs, and they blew the trumpet, and said, Jehu reigns!
COMMENTS
When Jehu emerged from the house, his colleagues quizzed him about the crazy-acting messenger who had disappeared almost as suddenly as he had appeared. Jehu suspected that the whole scene had been arranged beforehand by his junior officersthat the young prophet and the officers of the host had banded together to force him to make a move against the unpopular Jehoram (2Ki. 9:11). The officers firmly and sincerely disavowed any knowledge of what the young man might have said, and pressed their leader to relate it to them. Jehu then reported to them all that the prophet had said (2Ki. 9:12). The military commanders at Ramoth-gilead received the news enthusiastically and immediately began to render to Jehu royal homage by spreading their garments upon the dust for him to walk upon. They improvised an enthronement ceremony by having Jehu ascend the outside stairs which led to the upper story of the house. When he took his position on the top-most step, they blew the trumpets and proclaimed Jehu to be king (2Ki. 9:13).
Fuente: College Press Bible Study Textbook Series
(11) The servants of his lord.Jehorams captains.
And one said.Many MSS. and all the versions, except the Targum, have and they said.
Is all well?They dreaded some sinister news.
This mad fellow.They were struck by his wild demeanour and furious haste. Or, perhaps, this inspired one, in a tone of ridicule. (Comp. Hos. 9:7.)
Ye know the man.There is emphasis on the ye. Jehu apparently implies that the man was sent to him by his fellow-generalsthat they had planned the whole thing. His purpose is to find out their disposition. Or, more probably, his reply may simply mean: Why ask me, when you yourselves must have divined the right answer to your question?
His communication.Or, his meditation (comp. 1Ki. 18:27)i.e., the thing he had in his mind, his purpose in coming. Corn, Lapide: Ye know that he is mad, and accordingly what he says is mad, and therefore neither to be credited nor repeated. LXX., Ye know the man and his babble; the Targum, and his story; the Syriac, and his folly; the Vulg., and what he said; the Arabic, and his news.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. His lord King Joram.
This mad fellow , pual part. of ; one who raves, or is frenzied and furious. This was spoken contemptuously of the prophet, though doubtless his hurried manner, his emotional bearing, and sudden departure and flight, gave occasion for the term mad or crazy.
Ye know the man, and his communication That is, ye know him to be mad, and his discourse is according to his wild character. Jehu wished at first to keep the matter to himself, and so avoided answering their question.
Fuente: Whedon’s Commentary on the Old and New Testaments
Death of Joram
v. 11. Then Jehu came forth, v. 12. And they said, It is false; tell us now. v. 13. Then they hasted, and took every man his garment, v. 14. So Jehu, the son of Jehoshaphat, the son of Nimshi, conspired against Joram, v. 15. But King Joram v. 16. So Jehu rode in a chariot and went to Jezreel; for Joram lay there, v. 17. And there stood a watchman on the tower in Jezreel, and he, v. 18. So there went one on horseback to meet him and said, Thus saith the king, Is it peace? And Jehu, v. 19. Then he sent out a second on horseback, which came to them, v. 20. And the watchman, v. 21. And Joram said, Make ready, v. 22. And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? v. 23. And Joram turned his hands and fled, v. 24. And Jehu, v. 25. Then said Jehu to Bidkar, v. 26. Surely,
Fuente: The Popular Commentary on the Bible by Kretzmann
2Ki 9:11. Wherefore came this mad fellow to thee? See Num 11:25. The officers who were in company with Jehu might easily perceive, by the air, habit, and manner of speech of the person who accosted Jehu so boldly, and when he had done his business vanished so suddenly, that he was a prophet; but then there might be several reasons which might induce men of their profession to have a contemptible opinion of men of that order. The rigid and obscure course of life which the prophets led, and their neglect of the things of this world, might pass with them for a kind of infatuation, and the holy exercises to which they devoted themselves, for no more than a religious phrenzy; besides this, the false prophets whom they had seen in the court of Ahab had given just offence, and by their affected gestures and studied contortions, whereby they thought to recommend their crude enthusiasms, made themselves justly ridiculous and contemptible; and therefore it is no wonder that these officers at first sight should censure a true prophet, as they thought they had reason to judge of the false prophets with whom they had been acquainted; especially when we find some leading men in the tribe of Judah treating the prophets of the Lord as fools and madmen. See Eze 23:30-31. Jer 29:26 and Cicero de Divinat. lib. 2:
Note; (1.) It is not the last time that God’s zealous servants have been called madmen. Thus Paul was branded, and even the blessed Jesus; let none of his followers therefore marvel, if a carnal world still judge thus of them. (2.) If worldly men expect from God’s prophets reproof and religious conversation, let them not be disappointed by an endeavour to secure their regard at the expence of silence, or any sinful compliance.
Fuente: Commentary on the Holy Bible by Thomas Coke
It should seem from the manner in which the captains received Jehu on his return from the prophet, that they were not much disposed at first to treat the prophet, or his message, with respect. But probably from a divine power accompanying Jehu’s account of his anointing him king, and seeing perhaps the traces of the holy oil upon his head, their hearts were wrought upon to cooperate with the Lord’s appointment in establishing Jehu to be king.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ki 9:11 Then Jehu came forth to the servants of his lord: and [one] said unto him, [Is] all well? wherefore came this mad [fellow] to thee? And he said unto them, Ye know the man, and his communication.
Ver. 11. Wherefore came this mad fellow to thee? ] So God’s prophets were ever counted and called by the mad world, always besides itself in point of salvation. See Jer 29:26 Hos 9:7 Act 26:24 2Co 5:13 . These profane ruffians could not name such a one without a flout, because the prophets declaimed against their wickedness, and condemned the world’s vanities, which they so much esteemed. But though their tongues thus spake after the wicked guise of it, miscalling the prophet’s innocency, yet their desire to know what he said and did, did abundantly show what credit they gave him secretly; and after, they make him king whom that mad fellow had anointed, to the hazard of their own lives. God giveth a secret authority to his despised servants, so as they which hate their persons yet reverence their truth; even very scorners cannot but believe them.
Ye know the man, and his communication,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
one said. A special various reading called Sevir (App-34), some codices, with two early printed editions, Septuagint, Syriac, and Vulgate, read “they said”.
Is all well? Hebrew Is it peace?
Ye know, &c. = Why, ye are in the secret, or ye know all about the man.
man. Hebrew. ‘ish. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
III. THE PERIOD OF DECLENSION AND APOSTASY
1. Jehu, King of Israel and His Deeds
CHAPTER 9:11-37
1. Jehu is king (2Ki 9:11-13)
2. Jehoram, King of Israel slain (2Ki 9:14-26)
3. Ahaziah slain (2Ch 22:9)
4. Jezebel and her end (2Ki 9:30-37)
Jehu revealed the secret anointing as King over Israel, and under the blare of the trumpets the army hails him as King. Jehu is King! Oh! for that day when our Lord Jesus will be hailed as King to begin His righteous judgment over the earth.
The Assyrian monuments bear interesting testimony to a good deal of the history contained in 2 Kings. Our space forbids a fuller mention of this. The name of Jehu has a place in the obelisk of black marble which Layard discovered at Nimrood. The Assyrian form of his name is Yahua. Shalmaneser II (860- 825 B.C.) erected this obelisk and inscribed on it the annals of his reign in 190 lines in cuneiform characters. Five rows of bas-relief illustrate the annals. The second row pictures the bearers of the tribute of Jehu to the Assyrian King. The obelisk is in the British Museum.
He begins at once his awful judgment-work. He is just an instrument used by a holy and righteous God to execute His vengeance. Of real communion with the Lord he knew nothing. Nothing of the fear of the Lord or exercise of soul towards Him is recorded, nor do we read that he ever worshipped or called upon the name of the Lord. There was zeal and obedience in the execution of the judgments of the Lord.
But how awful in its character! On what a fearful journey does it send this sword of the Lord! From Ramoth to the vineyard of Naboth, from thence to the going up to Gur, from thence to Jezreel, from thence to the shearinghouse, and from thence to Samaria, and all the road marked by blood!–blood, too, appointed in righteousness to be shed! For though the sword that shed it cared not for righteousness, yet in its action the Lord was pleading with the flesh of Ahab and his house–as, by and by, He will have a greater pleading, even with all flesh, and the slain of the Lord shall be many. And what shall be the rapidity and the stretch of the divine judgment then! What will be the journey of the sword of the Lord, or the grounded staff in that day, when as the lightning cometh out of the east and shineth even unto the west, so shall also the coming of the Son of Man be!
The record itself of how Joram and Ahaziah fell under the judgment executed by Jehu needs but little comment. Jehoram sent messengers from Jezreel, which Jehu detained, while he drove on furiously. Then Joram, with his nephew Ahaziah, King of Judah, went to meet Jehu. When they met, the arrow of Jehu, pierced Jorams heart and his body was cast into the field of Naboth, the Jezreelite, according to the word of the LORD. Ahaziah fled, but was smitten at the going up of Gur. He tried to reach Megiddo and there he died.
Then comes Jezebel, the wicked. She died as she had lived, in wickedness and pride. She knew she had to die. The evil tidings had reached Jezreel, where once in younger days she was queen and mistress. She painted her face to make herself look beautiful. Did she attempt to attract Jehu? Hardly that, for she was an old woman, having a grandson twenty-two years old (2Ki 8:26). It was a proud defiance–she would meet death like a queen. The miserable, doomed woman, the dunghill of all vileness (Jezebel means dunghill), the instigator of crimes, looked out of the window, while Jehus chariot came thundering on. Then she spoke, Is it peace–Zimri! murderer of his master? It was a bold taunt. Zimri had murdered his master, but reigned only seven days (1Ki 16:9-19). She reminds him of Zimris deed and Zimris fate. Eunuchs threw her out of the window. The blood bespattered the wall and the prancing horses. The chariot of Jehu rushed on over her body. He did not pay any attention to her mangled body. Jehu entered the royal palace to feast and afterwards gave command to bury the cursed woman. But little was left of her. And Jehu said, This is the word of the LORD, which He spake by His servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel. Gods judgments are often slow, but they are sure.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Is all well: 2Ki 9:17, 2Ki 9:19, 2Ki 9:22, 2Ki 4:26, 2Ki 5:21
this mad fellow: It is probable there was something peculiar in the young prophet’s manner and address, similar to the vehement actions sometimes used by the prophets when under the Divine influence, which caused the bystanders to use this contemptuous language. Isa 59:15, *marg. Jer 29:26, Hos 9:7, Mar 3:21, Joh 10:20, Act 17:18, Act 26:24, 1Co 4:10, 2Co 5:13
Reciprocal: Mat 11:18 – He Mat 26:61 – This Joh 9:29 – as for
Fuente: The Treasury of Scripture Knowledge
2Ki 9:11-12. Wherefore came this mad fellow to thee? What business has he with thee? And why wouldst thou gratify him so far as to retire to converse with him? They perceived him to be a prophet by his air, habit, and manner of speech, as well as by his accosting Jehu so boldly, and so suddenly vanishing when he had done his business. And these profane soldiers accounted the Lords prophets madmen, judging their neglect of themselves, and their contempt of temporal wealth and honours, which the wise men of this world so eagerly seek, with their rigid and obscure course of life, to be a kind of infatuation: and considering the holy exercises to which they devoted themselves as the effects of a religious phrensy. Indeed; those that have no religion commonly speak of those that are religious with disdain, and look upon them as crack-brained. They said of our Lord, He is beside himself, and of St. Paul, that much learning had made him mad. The highest wisdom is thus represented as folly, and they that best understand themselves, as persons beside themselves. He said, You know the man, and his communication You know him to be a prophet: why then do you call him a mad fellow? And, being a prophet, you may guess what his business is with me; that it is to teach me my duty. Thus he thought to have put them off; but they said, It is false We do not know, and cannot conjecture, what was his errand: but that there is something extraordinary and of great importance in it we plainly perceive, by his calling thee into an inner chamber, by his great expedition, and by his gesture and carriage. Tell us now His concealing the matter made them the more eager to know it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:11 Then Jehu came forth to the {c} servants of his lord: and [one] said unto him, [Is] all well? wherefore came this {d} mad [fellow] to thee? And he said unto them, Ye know the man, and his communication.
(c) That is, the rest of the army, whom he called his brethren before, 2Ki 9:2.
(d) The world always holds the ministers of God is this estimation and has always slandered the children of God
(they called the Son of God a deceiver, and said he had the devil) therefore they should not be discouraged.