2 Kings 10:15 Komentář

We have in this chapter, I. A further account of Jehu's execution of his commission. He cut off, I. All Ahab's sons (Kg2 10:1-10). 2. All Ahab's kindred (Kg2 10:11-14, Kg2 10:17). 3. Ahab's idolatry: his zeal against this he took Jonadab to be witness to (Kg2 10:15, Kg2 10:16), summoned all the worshippers of Baal to attend (Kg2 10:18-23) and slew them all (Kg2 10:24, Kg2 10:25), and then abolished that idolatry (Kg2 10:26-28). II. A short account of the administration of his government. 1. The old idolatry of Israel, the worship of the calves, was retained (Kg2 10:29-31). 2. This brought God's judgments upon them by Hazael, with which his reign concludes (Kg2 10:32-36).

Jehu, pushing on his work, is here, I. Courting the friendship of a good man, Jehonadab the son of Rechab, Kg2 10:15, Kg2 10:16. This Jehonadab, though mortified to the world and meddling little with the business of it (as appears by his charge to his posterity, which they religiously observed 300 years after, not to drink wine nor dwell in cities, Jer 35:6, etc.), yet, upon this occasion, went to meet Jehu, that he might encourage him in the work to which God had called him. The countenance of good men is a thing which great men, if they be wise, will value, and value themselves by. David prayed, Let those that fear thee turn to me, Psa 119:79. This Jehonadab, though no prophet, priest, or Levite, no prince or ruler, was, we may suppose, very eminent for prudence and piety, and generally respected for that life of self-denial and devotion which he lived: Jehu, though a soldier, knew him and honoured him. He did not indeed think of sending for him, but when he met him (though it is likely he drove now as furiously as ever) he stopped to speak to him; and we are here told what passed between them. 1. Jehu saluted him; he blessed him (so the word is), paid him the respect and showed him the good-will that were due to so great an example of serious godliness. 2. Jehonadab assured him that he was sincerely in his interest and a hearty well-wisher to his cause. Jehu professed that his heart was right with him, that he had a true affection for his person and a veneration for the crown of his Nazariteship, and desired to know whether he had the same affection for him and satisfaction in that crown of royal dignity which God had put upon his head: Is thy heart right? a question we should often put to ourselves. "I make a plausible profession, have gained a reputation among men, but is my heart right? Am I sincere and inward with God?" Jehonadab gave him his word (It is), and gave him his hand as a pledge of his heart, yielded to him (so giving the hand is rendered, Ch2 30:8), concurred and covenanted with him, and owned him in the work both of revenge and of reformation he was now about. 3. Jehu took him up into his chariot and took him along with him to Samaria. He put some honour upon him, by taking him into the chariot with him (Jehonadab was not accustomed to ride in a chariot, much less with a king); but he received more honour from him, and from the countenance he gave to his present work. All sober people would think the better of Jehu when they saw Jehonadab in the chariot with him. This was not the only time in which the piety of some has been made to serve the policy of others, and designing men have strengthened themselves by drawing good men into their interests. Jehonadab is a stranger to the arts of fleshly wisdom, and has his conversation in simplicity and godly sincerity; and therefore, if Jehu be a servant of God and an enemy to Ball, he will be his faithful friend. "Come then" (says Jehu), "come with me, and see my zeal for the Lord; and then thou wilt see reason to espouse my cause." This is commonly taken as not well said by Jehu, and as giving cause to suspect that his heart was not right with God in what he did, and that the zeal he pretended for the Lord was really zeal for himself and his own advancement. For, (1.) He boasted of it, and spoke as if God and man were mightily indebted to him for it. (2.) He desired it might be seen and taken notice of, like the Pharisees, who did all to be seen of men. An upright heart approves itself to God and covets no more than his acceptance. If we aim at the applause of men, and make their praise our highest end, we are upon a false bottom. Whether Jehu looked any further we cannot judge; however Jehonadab went with him, and, it is likely, animated and assisted him in the further execution of his commission (Kg2 10:17), destroying all Ahab's friends in Samaria. A man may hate cruelty and yet love justice, may be far from thirsting after blood and yet may wash his feet in the blood of the wicked, Psa 58:10. II. Contriving the destruction of all the worshippers of Baal. The service of Baal was the crying sin of the house of Ahab: that root of this idolatry was plucked up, but multitudes yet remained that were infected with it, and would be in danger of infecting others. The law of God was express, that they were to be put to death; but they were so numerous, and so dispersed throughout all parts of the kingdom, and perhaps so alarmed with Jehu's beginnings, that it would be a hard matter to find them all out and an endless task to prosecute and execute them one by one. Jehu's project therefore is to cut them all off together. 1. By a wile, by a fraud, he brought them together to the temple of Baal. He pretended he would worship Baal more than ever Ahab had done, Kg2 10:18. Perhaps he spoke this ironically, or to try the body of the people whether they would oppose such a resolution as this, and would resent his threatening to increase his predecessor's exactions, and say, "If it be so, we have no part in Jehu, nor inheritance in the son of Nimshi." But it rather seems to have been spoken purposely to deceive the worshippers of Baal, and then it cannot be justified. The truth of God needs not any man's lie. He issued a proclamation, requiring the attendance of all the worshippers of Baal to join with him in a sacrifice to Baal (Kg2 10:19, Kg2 10:20), not only the prophets and priests, but all, throughout the kingdom, who worshipped Baal, who were not nearly so many as they had been in Elijah's time. Jehu's friends, we may suppose, were aware of what he designed, and were not offended at it; but the bigoted besotted Baalites began to think themselves very happy, and that now they should see golden days again. Joram had put away the image of Baal, Kg2 3:2. If Jehu will restore it, they have what they would have, and come up to Samaria with joy from all parts to celebrate the solemnity; and they are pleased to see the house of Baal crowded (Kg2 10:21), to see his priests in their vestments (Kg2 10:22), and themselves perhaps with some badges or other to notify their relation to Baal, for there were vestments for all his worshippers. 2. He took care that none of the servants of the Lord should be among them, Kg2 10:23. This they took as a provision to preserve the worship of Baal from being profaned by strangers; but it was a wonder that they did not, by this, see themselves brought into a snare and discern a design upon them. No marvel if those that suffer themselves to be deceived by Baal (as all idolaters were by their idols), are deceived by Jehu to their destruction. 3. He gave order for the cutting of them all off, and Jehonadab joined with him therein, Kg2 10:23. When a strict search was made lest any of the servants of God should, either for company or curiosity, have got among them - lest any wheat should be mixed with those tares, and when eighty men were set to stand guard at all the avenues to Baal's temple, that none might escape (Kg2 10:24), then the guards were sent in to put them all to the sword and to mingle their blood with their sacrifices, in a way of just revenge, as they themselves had sometimes done, when, in their blind devotion, they cut themselves with knives and lancets till the blood gushed out, Kg1 18:28. This was accordingly done, and the doing of it, though seemingly barbarous, was, considering the nature of their crime, really righteous. The Lord, whose name is jealous, is a jealous God. 4. The idolaters being thus destroyed, the idolatry itself was utterly abolished. The buildings about the house of Baal (which were so many and so stately that they are here called a city), where Baal's priests and their families lived, were destroyed; all the little images, statues, pictures, or shrines, which beautified Baal's temple, with the great image of Baal himself, were brought out and burnt (Kg2 10:26, Kg2 10:27), and the temple of Baal was broken down, and made a dunghill, the common sink, or sewer, of the city, that the remembrance of it might be blotted out or made infamous. Thus was the worship of Baal quite destroyed, at least for the present, out of Israel, though it had once prevailed so far that there were but 7000 of all the thousands of Israel that had not bowed the knee to Baal, and those concealed. Thus will God destroy all the gods of the heathen, and, sooner or later, triumph over them all.

INTRODUCTION TO 2 KINGS 10 This chapter gives a further account of the destruction of the house of Ahab by Jehu, or his orders, even of all his sons and relations, Kg2 10:1, and also of the brethren of Ahaziah king of Judah, Kg2 10:12, of his taking up Jehonadab the son of Rechab into his chariot, to be a witness of his zeal for the Lord, Kg2 10:15, and of his gathering together the prophets, priests, and worshippers of Baal, and slaying them, Kg2 10:18 and of his extirpation of the idolatry of Baal, Kg2 10:26, nevertheless he continued the worship of the calves, Kg2 10:29 wherefore Israel was distressed by the king of Syria, Kg2 10:32 and the chapter is concluded with the reign and death of Jehu, Kg2 10:34.

And when he was departed thence,.... From Betheked, or the shearing house: he lighted on Jehonadab the son of Rechab coming to meet him; a Kenite, a descendant of Jethro, the father-in-law of Moses, a wise and good man, as appears by the laws and rules he gave to his posterity, who continued to the times of Jeremiah, and were then observant of them, Jer 35:6 this good man hearing of Jehu's coming to the throne, and of his destruction of the idolatrous family of Ahab, and of his zeal for the worship of God, and against idolatry, came forth from his tent to meet him, and congratulate him upon it: and he saluted him; Jonadab saluted Jehu, according to Abarbinel; or "blessed him" (r), wished him all happiness in his kingdom, and success in the reformation of it; though most understand it of Jehu's saluting Jonadab, which seems best to agree with the following: and said to him, is thy heart right, as my heart is with thy heart? that is, hast thou the same cordial affection and sincere respect for me as I have for thee? and Jehonadab answered, it is: to which some join the next clause, and read, "and it is"; which is doubling the answer, for the confirmation of it, as Kimchi says; though he also observes, that the latter may be interpreted as the answer of Jehu, by way of interrogation, "is it?": then give me thine hand; and to the same purpose is our version: if it be, and he gave him his hand; Jonadab gave Jehu his hand as a token of sincere friendship (s), and cordial respect, and for the confirmation of the covenant between them, as Ben Melech; who also observes, that Jehu might bid him give him his hand to help him up into the chariot, since it follows: and he took him up to him into the chariot; to ride with him to Samaria; the company of such a man, so famous for wisdom and goodness, he knew would give him much countenance among the people, and sanction to what he did. (r) "et benedixit ei", V. L. Montanus. (s) "Ipse pater dextram Anchises", &c. Virgil. Aeneid. l. 3. prope finem. Vid. Servium in ib. Vid. Cornel. Nepot. Vit. Themistocl. l. 2. c. 8. & Datam. l. 14. c. 10.

This was also a pious man, and a relative of his. Indeed, his family constantly lived in tents and kept away from drunkenness. The prophet Jeremiah mentions them with praise, and history shows their piety. Therefore king Jehu, as soon as he saw him, blessed him, that is, greeted him. Then he asked, “Is your heart as true to mine as mine is to yours?” When he had answered, “It is,” Jehu said to him, “If it is, give me your hand.” Then, while he was taking him into his chariot, he said, “ ‘Come with me and see my zeal for the Lord.’ So he had him ride in his chariot.” From this it clearly appears that also among the ten tribes there were people endowed with piety, and thanks to them, God, who rules everything with wisdom, tolerated all the others.

Jehu sends an ironical letter to the elders of Samaria, telling them to choose one of the best of their master's sons, and put him on the throne; to which they return a submissive answer, Kg2 10:1-6. He writes a second letter, and orders them to send him the heads of Ahab's seventy sons; they do so, and they are laid in two heaps at the gate of Jezreel, Kg2 10:7, Kg2 10:8. Jehu shows them to the people, and excuses himself, and states that all is done according to the word of the Lord, Kg2 10:9, Kg2 10:10. He destroys all the kindred of Ahab that remained in Jezreel, Kg2 10:11. He also destroys forty-two men, the brethren of Ahaziah, king of Judah, Kg2 10:12-14. He meets with Jehonadab, and takes him with him in his chariot, Kg2 10:15, Kg2 10:16. He comes to Samaria, and destroys all that were of the kindred of Ahab there, Kg2 10:17. He pretends a great zeal for the worship of Baal, and gathers all his priests together, under the pretense of a grand sacrifice, and slays them all, Kg2 10:18-25. He burns Baal's images, and makes his temple a draught house, Kg2 10:26-28. But he does not depart from the sins of Jeroboam, and does not prosper, Kg2 10:29-31. Hazael vexes Israel, Kg2 10:32, Kg2 10:33. Jehu dies, having reigned over Israel, in Samaria, twenty-eight years, Kg2 10:34-36.

Jehonadab the son of Rechab - For particulars concerning this man, his ancestry, and posterity, see the notes on Jeremiah 35 (note). Is thine heart right - With me, in the prosecution of a reform in Israel; as my heart is with thy heart in the true religion of Jehovah, and the destruction of Baal? It is - I wish a reform in the religion of the country; I am his friend who shall endeavor to promote it. Give me thine hand - This has been generally considered as exacting a promise from Jehonadab; but does it mean any more than his taking him by the hand, to help him to step into his chariot, in which Jehu was then sitting? Jehonadab was doubtless a very honorable man in Israel; and by carrying him about with him in his chariot, Jehu endeavored to acquire the public esteem. "Jehu must be acting right, for Jehonadab is with him, and approves his conduct."

JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17) Ahab had seventy sons in Samaria--As it appears (Kg2 10:13), that grandsons are included it is probable that this number comprehended the whole posterity of Ahab. Their being all assembled in that capital might arise from their being left there on the king's departure for Ramoth-gilead, or from their taking refuge in some of the strongholds of that city on the news of Jehu's conspiracy. It may be inferred from the tenor of Jehu's letters that their first intention was to select the fittest of the royal family and set him up as king. Perhaps this challenge of Jehu was designed as a stroke of policy on his part to elicit their views, and to find out whether they were inclined to be pacific or hostile. The bold character of the man, and the rapid success of his conspiracy, terrified the civic authorities of Samaria and Jezreel into submission.

Jehonadab the son of Rechab--(See Ch1 2:55). A person who, from his piety and simple primitive manner of life (Jer. 35:1-19), was highly esteemed, and possessed great influence in the country. Jehu saw in a moment the advantage that his cause would gain from the friendship and countenance of this venerable man in the eyes of the people, and accordingly paid him the distinguished attention of inviting him to a seat in his chariot. give me thine hand--not simply to aid him in getting up, but for a far more significant and important purpose--the giving, or rather joining hands, being the recognized mode of striking a league or covenant, as well as of testifying fealty to a new sovereign; accordingly, it is said, "he [Jehonadab] gave him [Jehu] his hand."

Extermination of the Brothers of Ahaziah of Judah and of the Other Members of Ahab's Dynasty. - Kg2 10:12. Jehu then set out to Samaria; and on the way, at the binding-house of the shepherds, he met with the brethren of Ahaziah, who were about to visit their royal relations, and when he learned who they were, had them all seized, viz., forty-two men, and put to death at the cistern of the binding-house. ויּלך ויּבא, "he came and went," appears pleonastic; the words are not to be transposed, however, as Bttcher and Thenius propose after the Syriac, but ויּלך is added, because Jehu did not go at once to Samaria, but did what follows on the way. By transposing the words, the slaying of the relations of Ahaziah would be transferred to Samaria, in contradiction to Kg2 10:15. - The words from וגו בּית הוּא onwards, and from ויהוּא to יהוּדה מלך, are two circumstantial clauses, in which the subject יהוּא is added in the second clause for the sake of greater clearness: "when he was at the binding-house of the shepherds on the road, and Jehu (there) met with the brethren of Ahaziah, he said..." הרעים בּית־עקד (Βαιθακάθ, lxx) is explained by Rashi, after the Chaldee רעיּא כנישׁת בית, as signifying locus conventus pastorum, the meeting-place of the shepherds; and Gesenius adopts the same view. But the rest of the earlier translators for the most part adopt the rendering, locus ligationis pastorum, from עקד, to bind, and think of a house ubi pastores ligabant oves quando eas tondebant. In any case it was a house, or perhaps more correctly a place, where the shepherds were in the habit of meeting, and that on the road from Jezreel to Samaria; according to Eusebius on the Onom. s.v. Βαιθακάθ, a place fifteen Roman miles from Legio (Lejun, Megiddo), in the great plain of Jezreel: a statement which may be correct with the exception of the small number of miles, but which does not apply to the present village of Beit Kad to the east of Jenin (Rob. Pal. iii. p. 157), with which, according to Thenius, it exactly coincides. עחזיהוּ אחי, for which we have אח אחי בּני, Ahaziah's brothers' sons, in Ch2 22:8, were not the actual brothers of Ahaziah, since they had been carried off by the Arabians and put to death before he ascended the throne (Ch2 21:17), but partly step-brothers, i.e., sons of Joram by his concubines, and partly Ahaziah's nephews and cousins. לשׁלום, ad salutandum, i.e., to inquire how they were, or to visit the sons of the king (Joram) and of the queen-mother, i.e., Jezebel, therefore Joram's brothers. In Ch2 22:1 they are both included among the "sons" of Ahab.

As Jehu proceeded on his way, he met with Jehonadab the son of Rechab, and having saluted him, inquired, "Is they heart true as my heart towards thy heart?" and on his replying ישׁ, "it is (honourable or true)," he bade him come up into the chariot, saying וישׁ, "if it is (so), give me thy hand;" whereupon he said still further, "Come with me and see my zeal for Jehovah," and then drove with him to Samaria, and there exterminated all that remained of Ahab's family. Jehonadab the son of Rechab was the tribe-father of the Rechabites (Jer 35:6). The rule which the latter laid down for his sons and descendants for all time, was to lead a simple nomad life, namely, to dwell in tents, follow no agricultural pursuits, and abstain from wine; which rule they observed so sacredly, that the prophet Jeremiah held them up as models before his own contemporaries, who broke the law of God in the most shameless manner, and was able to announce to the Rechabites that they would be exempted from the Chaldaean judgment for their faithful observance of their father's precept (Jer 35). Rechab, from whom the descendants of Jehonadab derived their tribe-name, was the son of Hammath, and belonged to the tribe of the Kenites (Ch1 2:55), to which Hobab the father-in-law of Moses also belonged (Num 10:29); so that the Rechabites were probably descendants of Hobab, since the Kenites the sons of Hobab had gone with the Israelites from the Arabian desert to Canaan, and had there carried on their nomad life (Jdg 1:16; Jdg 4:11; Sa1 15:6; see Witsii Miscell. ss. ii. p. 223ff.). This Jehonadab was therefore a man distinguished for the strictness of his life, and Jehu appears to have received him in this friendly manner on account of the great distinction in which he was held, not only in his own tribe, but also in Israel generally, that he might exalt himself in the eyes of the people through his friendship. (Note: According to C. a Lapide, Jehu took him up into his chariot "that he might establish his authority with the Samaritans, and secure a name for integrity by having Jehonadab as his ally, a man whom all held to be both an upright and holy man, that in this way he might the more easily carry out the slaughter of the Baalites, which he was planning, without any one daring to resist him.") - In את־לבבך הישׁ, "is with regard to thy heart honourable or upright?" את is used to subordinate the noun to the clause, in the sense of quoad (see Ewald, 277, a.). לאחאב כּל־הנּשׁארים, "all that remained to Ahab," i.e., all the remaining members of Ahab's house.