《The Pulpit Commentaries – 2 Kings (Vol. 2)》(Joseph S. Exell)
09 Chapter 9
Verses 1-37
EXPOSITION
2 Kings 9:1-37
THE ANOINTING OF JEHU. His MURDER OF JEHORAM AND AHAZIAH. THE DEATH OF JEZEBEL.
2 Kings 9:1-10
Elisha is still the primary figure in the historical drama; but at this point his personality merges in the general account of the kingdom of Israel, which it is one of the objects of the writer to trace from beginning to end. Elisha here performs his last public act, being commissioned, and carrying out his commission, to transfer the kingdom of Israel from the unworthy dynasty of Omri, which on account of its persistent idolatry has fallen under Divine condemnation, to a new dynasty, that of Jehu, which will, at any rate, check the worst excesses of the prevalent idolatrous system, and maintain the Jehovah-worship as the religion of the state. The position recalls that of Saul and David at the original institution of the monarchy, but has many special points which differentiate it from that conjuncture. The circumstances called on Jehu for prompt action; there was no such immediate call upon David. Jehu's public proclamation as king laid him open to a charge of high treason; David's secret anointing placed him in no such danger. History never repeats itself exactly, and its events have severally to be judged by a consideration of all their circumstances, without much reference to any former quasi-parallel historical passage.
2 Kings 9:1-10
The anointing of Jehu.
2 Kings 9:1
And Elisha the prophet called one of the children of the prophets; i.e. one of the students in one of the prophetical schools which he superintended. There is no indication that the individual chosen for the mission stood to Elisha in any peculiar relation. A rabbinical fancy, scarcely to be called a tradition, makes him "Jonah, the son of Amittai." And said unto him, Gird up thy loins, and take this box of oil; rather, this flask of oil. Oil and ointments were commonly kept in open-mouthed jars, vases, or bottles, made of stone, glass, or alabaster, as appears from the remains found in Egypt and Assyria. Many of the bottles are earlier than the time of Elisha. In thine hand, and go to Ramoth-Gilead. Ramoth-Gilead lay across the Jordan, in the proper territory of Gad. It had been seized and occupied by the Syrians in the reign of Ahab; and the possession had been maintained till recently. Joram, however, had recovered it (Josephus, 'Ant. Jud.,' 9.6. § 1, ἤδη γὰρ αὐτὴν ἡρήκει κατὰ κράτος), and had left a strong garrison in the place when he retired to Jezreel.
2 Kings 9:2
And when thou comest thither, look out Share Jehu the son of Jehoshaphat the son of Nimshi. Jehu had been in a high position under Ahab (2 Kings 9:25), and had been pointed out to Elijah, by Divine revelation, as the future King of Israel (1 Kings 19:16). Elijah had been bidden to anoint him king, but apparently had neglected to do so, or rather had devolved the task upon his successor. Meantime Jehu served as a soldier under Ahaziah and Jehoram, Ahab's sons, and attained such distinction that he became one of the captains of the host (infra, 2 Kings 9:5), according to Josephus (l.s.c.) the chief captain. Jehu was commonly known as "the son of Nimshi" (1 Kings 19:16; 2 Kings 9:20), either because, his father having died young, he was brought up by his grandfather, or perhaps simply "because Nimshi was a person of more importance than Jehoshaphat." And go in—i.e; seek his presence, go into his quarters, wherever they may be, have direct speech with him—and make him arise up from among his brethren. Jehu's "brethren" are his brother-officers, among whom Elisha knows that he will be found sitting. And carry him to an inner chamber. Persuade him, i.e; to quit the place where thou wilt find him sitting with the other generals, and to go with thee into a private apartment for secret conference. Secrecy was of extreme importance, lest Joram should get knowledge of what was happening, and prepare himself for resistance. Had he not been taken by surprise, the result might have been a long and bloody civil war.
2 Kings 9:3
Then take—rather, and take—the box of oil—rather, the flask of oil—and pour it on his head. Compare the consecration of Aaron to the high-priestly (Le 2 Kings 8:12), and of Saul (1 Samuel 10:1) and David (1 Samuel 16:12) to the kingly office. The oil used was the holy anointing oil of the sanctuary (Exodus 30:25)— τὸ ἅγιον ἔλαιον, as Josephus says. And say, Thus faith the Lord, I have anointed thee king over Israel. This is an abbreviated form of the actual message, which is given in its entirety in 2 Kings 9:7-10. The writer of Kings avoids all needless repetitions. Then open the door—the conference was to be with closed doors, that no one might either hear or see what took place—and flee, and tarry not. The Divine message delivered, all would have been done that needed to be done. There would be nothing to wait for. So the young man was to depart with the same haste with which he had come.
2 Kings 9:4
So the young man, even the young man the prophet—the repetition of han-na'ar is doubtful, since it is not found either in the Syriac or in the Septuagint—went to Ramoth-Gilead.
2 Kings 9:5
And when he came, behold, the captains of the host were sitting—either "sitting in council," or, at any rate, collected together in one place, not engaged in any active work, but seated—and he said, I have an errand—literally, a word—to thee, O captain. Probably he knew Jehu by sight, and looked at him as he spoke; but, as he addressed no one by name, there might be a doubt who was intended. Jehu, therefore, causes the doubt to be resolved by his question. And Jehu said, Unto which of all us? And he said—i.e; the young man the prophet answered—To thee, O captain. Jehu was thus singled out as the object of the message—the person to whom alone it was addressed, and whose special attention was, consequently, required to it.
2 Kings 9:6
And he (Jehu) arose, and went into the house. Jehu left his seat, rose up, and led the way, from the court, where he had probably been sitting with the other generals, into the house which adjoined the court. The messenger followed; and the two were together, alone. And he—i.e. the messenger—poured the oil on his head—as directed (2 Kings 9:3)—and said unto him, Thus saith the Lord God of Israel; literally, Thus saith Jehovah, God of Israel. Jehovah's name is emphatically put forward, in contrast with the name of Baal, as that of the true God of Israel; and appeal is made to Jehu, as to one whose God is Jehovah, and who will accept as authoritative a message emanating from him. I have anointed thee king over the people of the Lord, even over Israel; literally, over the people of Jehovah, over Israel. Practically, the people is, in the main, "the people of Baal" (2 Kings 10:19-21), but theoretically and by covenant it is "the people of Jehovah"—his "peculiar people" (Deuteronomy 14:2), chosen by him out of all the nations of the earth to be his own.
2 Kings 9:7
And thou shalt smite the house of Ahab thy master. This is plainly a command, not a prophecy. Jehu is expressly ordered by God to "smite," i.e. destroy utterly, the whole house of Ahab. This command he carried out (2 Kings 9:24, 2 Kings 9:33; 2 Kings 10:1-11); and his obedience to it obtained for him the temporal reward that his children to the fourth generation should sit on the throne of Israel (2 Kings 10:30). Yet still his conduct in destroying the house of Ahab is spoken of by the Prophet Hosea as a sin, and God declares, by Hosea's mouth, that he will "avenge the blood of Jezreel upon the house of Jehu" (Hosea 1:4). It is naturally asked—"How could Jehu's shedding this blood, at God's command and in fulfillment of his will, be a sin?" And it is rightly answered, "Because, if we do what is the will of God for any end of our own, for anything except God, we do in fact our own will, not God's. It was not lawful for Jehu to depose and slay the king his master, except at the express command of God, who, as the supreme King, sets up and puts down earthly rulers as he wills. For any other end, and done otherwise than at God's express command, such an act is sin. Jehu was rewarded for the measure in which he fulfilled God's commands, as Ahab, 'who had sold himself to work wickedness,' had yet a temporal reward for humbling himself publicly, when rebuked by God for his sin, and so honoring God, amid an apostate people. But Jehu, by cleaving, against the will of God, to Jeroboam's sin (2 Kings 11:1-21 :29, 31), which served his own political ends, showed that, in the slaughter of his master, he acted, not as he pretended, out of zeal for the will of God (2 Kings 10:16), but served his own will and his own ambition only. By his disobedience to the one command of God, he showed that he would have equally disobeyed the other, had it been contrary to his own will or interest. He had no principle of obedience. And so the blood which was shed according to the righteous judgment of God, became sin to him that shed it in order to fulfill, not the will of God, but his own". That I may avenge the blood of my servants the prophets. Comp. 1 Kings 18:4 and 1 Kings 19:14. Elijah believed all the prophets of Jehovah, except himself, to have been either slain or banished under Ahab, as we see from 1 Kings 18:22 and 1 Kings 19:10, 1 Kings 19:14. And the blood of all the servants of the Lord. There had evidently been a general persecution of the followers of Jehovah, and not merely a persecution of the prophets. It was only after a number of martyrdoms that the followers of Jehovah in Israel were reduced (1 Kings 19:18) to the scanty number of "seven thousand." At the hand of Jezebel. Jezebel was at the bottom of all the persecutions. Sometimes she took matters into her own hands, gave her own orders, and saw them carried out (1 Kings 18:13; 1 Kings 21:8-14). At other times she was content to "stir her husband up" (1 Kings 21:25) and incite him to evil courses.
2 Kings 9:8
For the whole house of Ahab shall perish: and I will cut off from Ahab him that passeth against the wall, and him that is shut up and left in Israel (see the comment on 1 Kings 14:10). While the exact force of the phrases used is doubtful, the general intention to embrace in the sentence all Ahab's posterity cannot be doubted.
2 Kings 9:9
And I will make the house of Ahab like the house of Jeroboam the son of Nebat. Jeroboam's house had been "cut off," smitten, destroyed, till not one of his posterity was left, about seventy years previously (1 Kings 15:29), by Baasha, "because of his sins which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the Lord God of Israel to anger" (1 Kings 15:30). The far greater sin of Ahab could not be visited with less severity. And like the house of Baasha the Son of Ahijah. As the whole house of Jeroboam had been cut off for its idolatries, so the house of Baasha, which succeeded to the throne, was removed even more speedily, Baasha himself and all his posterity being swept from the earth by. Zimri, who "smote him and killed him," and succeeded him (1 Kings 16:11). The house of Ahab had had a double warning of the fate in reserve for those who deserted the religion of Jehovah, but had disregarded both warnings alike, and had provoked God yet more than their predecessors, by introducing a novel and degraded form of idolatrous worship.
2 Kings 9:10
And the dogs shall eat Jezebel in the portion of Jezreel. This had been previously prophesied by Elijah (1 Kings 21:23; 2 Kings 9:26, 2 Kings 9:27). To an Israelite, and even to a Phoenician, it was an awful threat; for both nations alike buried their dead carefully in deep-dug graves or rocky receptacles, and both regarded the desecration of a corpse as a grievous calamity. The dog was to the Hebrews, and to the Orientals generally, an unclean animal, and to be devoured by dogs would have been viewed as a fate which, for a queen, was almost inconceivable. And there shall be none to bury her. Jezebel had no one sufficiently interested in her fate to watch over her remains. Rizpah, the daughter of Aiah, had kept watch over the bodies of the seven sons of Saul, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night (2 Samuel 21:10); and in Greece, if we may believe the poets, life had been risked, and actually forfeited, to save a near relative from similar ignominy. But "Jezebel had none to bury her." When she was ejected from the palace window (2 Kings 9:33) and fell to the ground, and was trodden under foot by Jehu's chariot-horses, no one came forth from the palace to give the bruised and wounded corpse such tendance as was possible. There was entire neglect of the body for (probably) some hours; and, during these, the catastrophe occurred which Divine foresight had prophesied, but which human malice had not intended (see 2 Kings 9:34-37). And he opened the door, and fled. The young man the prophet obeyed to the letter the injunctions which Elisha had given him (2 Kings 9:3). The moment that he had executed his errand, he fled.
2 Kings 9:11-22
Conspiracy of Jehu against Jehoram.
2 Kings 9:11
Then Jehu came forth to the servants of his lord. After the young man the prophet had made his precipitate retreat, Jehu, too, quitted the inner chamber, and "came forth"—returned to the place where he had been sitting with "the servants of his lord"—the other captains of the host (2 Kings 9:5)—and rejoined their company. And one said unto him, Is all well? One of the other captains of the host took the word and asked, in the ordinary phraseology of the time, "Is it peace?"—or, in other words, u Is all right?" "Is all well?" The sudden appearance and disappearance of the messenger had evidently created an impression that all was not well. Wherefore came this mad fellow to thee? He did not suppose the man to be actually mad. He calls him "this wild fellow"—"this scatterbrain," on account of the haste and strangeness of his conduct; but he quite expects to hear that there was "method in the madness," and that the communication had some serious import. And he—i.e. Jehu—said unto them, Ye know the man, and his communication. Jehu suspected that the whole scene had been arranged beforehand; that Elisha and the young prophet and the captains of the host were in league, and had concerted a way of offering him the throne. He may have had reason to regard the captains as disaffected towards Jehoram, though this does not appear at all distinctly in the very brief narrative.