Verse-by-Verse Bible Commentary
2 Kings 9:29

Clarke's Commentary

Verse 29. In the eleventh year of Joram — The note in our margin contains as good an account of this chronological difficulty as can be reasonably required: Then he began to reign as viceroy to his father in his sickness; 2 Chronicles 21:18-19. But in Joram's twelfth year he began to reign alone; 2 Kings 8:26.

Bridgeway Bible Commentary

Jehu’s revolution (9:11-10:14)

On hearing of Jehu’s anointing as king, Jehu’s senior officers swore their immediate allegiance (11-13). Without allowing time for news of the rebellion to leak out, Jehu set off for Jezreel (14-16). As he approached the city, Joram and Ahaziah, unaware of the rebellion, went out to meet him. Joram was killed on the spot, appropriately at Naboth’s vineyard (17-26; cf. 1 Kings 21:17-19). Ahaziah was killed after a chase (27-29). Jehu quickly went on to Jezreel to deal with the queen mother, Jezebel. Knowing she could expect the same fate as Joram, she prepared herself to meet the executioner with royal dignity. She died a horrible death, as the prophet had foretold (30-37; cf. v. 10).

The massacre continued. After arranging for the execution of Ahab’s seventy surviving male descendants in Samaria, Jehu displayed their heads as a warning to any likely rebels (10:1-8). He tried to make the people believe that the seventy had been killed directly by God, but they were probably not convinced. They well knew that the only way Jehu could make his throne safe was to kill all Ahab’s descendants. God’s earlier announcement of judgment on the family of Ahab gave Jehu the opportunity to carry out his plans (9-11; cf. 9:7-9). Since the late Ahaziah was a descendant of Ahab, Jehu killed Ahaziah’s relatives as well (12-14).

Coffman's Commentaries on the Bible

"And in the eleventh year of Joram the son of Ahab, began Ahaziah to reign over Judah."

Scholars agree that we have a misplaced verse here. It seems to have no connection with the unfolding narrative.

Barnes' Notes on the Whole Bible

In the eleventh year - The twelfth according to 2 Kings 8:25. The discrepancy may be best explained from two ways of reckoning the accession of Ahaziah, who is likely to have been regent for his father during at least one year. See 2 Chronicles 21:19.

Smith's Bible Commentary

Chapter nine.

Elisha is an extremely colorful character. And we are coming towards the end of the career of Elisha, a prophet to the northern kingdom of Israel. And Elisha commanded one of the young prophets to go to Jezreel and there to take a cruse of oil and call Jehu, who was a captain of the host of Israel, into another room secretly, and there anoint him with the oil to be king over Israel, and then get out of there as fast as you can. So this young man came to Jezreel where Jehu was sitting with a bunch of the officers and all. And he said, "I have a message for you, O Jehu." And Jehu said...or he said, "I have a message for you." And he said, "Which one of us?" And he said, "You." And he said, "Come into the other room." And so he went into the other room and he said, "Thus saith the Lord, He has anointed you to be king over Israel." And of course, to replace the house of Ahab and Jehoahaz who was a descendant of Ahab. And so he poured this cruse of oil over Jehu and then he took off. When Jehu came out with the rest of the officers, they said, "What in the world was that guy all about? Man, he was wild looking. What did he tell you?" And Jehu said, "He anointed me with oil and told me that I was going to be the king over Israel." And so the guys all took their coats out and they made this stairway. They had him stand at the top of the stairs and they put began to blow the trumpets and say, "Long live Jehu king," you know.

And so he said, "Now look, you guys, really serious about this, don't let anyone go and warn the king what's happened." And so Jehu and the men headed then for Joram, who was the descendant of Ahab, who was the son of Jehoshaphat. And Joram at the time was recovering from injuries that he had received in a battle against the Syrians, and he was at Ramothgilead. And so in those days they had, of course, walls around the city and they had the guard towers, and guys would sit up there in the guard towers and they could see people coming from a long distance. And so this guard called down and he said, "There's chariots that are approaching the city. I can see the dust in the distance." So they sent out a messenger.

The king Joram said, "Go out and ask them if they are coming in peace." And so the messenger came to Jehu and he said, "Are you coming in peace?" He said, "What have you to do with peace? Get behind me." So the messenger had to get behind him. So the guy up on the wall said, "The messenger came to him but he's not returning." He said, "Send out another messenger and ask him if he's coming in peace." And then the guy said unto him,

the driving is like the driving of Jehu, the son of Nimshi; for he driveth his chariot furiously ( 2 Kings 9:20 ).

My wife wanted to get me a license plate with Jehu on it. I don't think that's very charitable of her.

But at any rate, the second messenger came to Jehu. And he said, "Are you coming peaceably?" And he said, "What have you to do with peace? Turn behind me." And so Jehoram, Joram came out to meet him in his chariot with Ahaziah who was the king of Judah, who happened to be visiting him at Ramothgilead because he was sick. Ahaziah... and there was an affinity between Ahaziah... and actually there was a family relationship between the kings at this particular time.

And so king Joram came out and said, Is it peace, Jehu? And he said, What peace as long as the whoredoms of your mother Jezebel and her witchcrafts are so many? And Joram turned and fled and he said to Ahaziah who was the other king from Judah visiting him, he said unto him, It's treachery, O Ahaziah. And Jehu drew his bow and shot Joram in the back. The arrow came out through his heart. He sank down in his chariot and died ( 2 Kings 9:22-24 ).

And then they pursued Ahaziah and they injured him and he went to the city of Megiddo, and he died in Megiddo. And some of the men from Judah came to Megiddo, carried him back to Jerusalem, and buried him there in the sepulcher of David or the fathers in the city of David.

Then Jehu came to Jezreel where Jezebel was still, she was still alive. This wicked wife of Ahab who had led the Israelites into Baal. She had introduced the Baal worship to Israel. And so Jezebel, knowing that Jehu was coming, said unto him, "Did Zimri have peace, who slew his master?" She was looking out the window. Actually she painted her face and tired her hair and fixed up, and she taunted him sort of, "Did Zimri have peace, who killed his master?" They lifted up his face to the window. He called up there and he said, "Are anybody up there for me?" And there were three eunuchs that stuck out their heads. They said, "We're for you." He said, "Then throw that woman out." And so they threw Jezebel out and she came crashing down. Her blood spilled on the wall and upon the horse and he trampled her under the feet of his horse. And then he went on into the house and sat down and ate and drank. And he said, "A couple of you guys go out and bury her."

And they went to bury her: but they found nothing but her skull, and the palms of her hands and the bottom of her feet ( 2 Kings 9:35 ).

For the dogs had already eaten Jezebel there in the street. Now this is a fulfillment of the prophecy of Elijah against Jezebel declaring that the dogs would eat her in the streets of Jezreel. And so the end of the career of this extremely wicked woman.

It is interesting that women, it seem, have a capacity of deeper depths of depravity than do men. And I think the reason being is that a woman has a much finer tune emotional capacity. I believe that a woman is capable of higher heights than a man. I believe that she's capable of greater experiences of joy and excitement. But her emotions move on a broader spectrum than as a man. A man is more coarse in his emotions. His emotions move in sort of a rather narrow spectrum, a coarse spectrum. He's not as capable as of the great highs that a woman can have. And yet, a woman who turns to the opposite end and goes to the lows is able to go to the lowest. And it seems that the woman's temperament, being finer, has greater highs, greater lows. The man is more in a middle of the spectrum, moving in a coarser. His emotions are of a coarser make-up than a woman, not nearly as fine as is a woman.

And Jezebel is a classic example of a woman who has gone to the lowest. And of course, I think if you study history, a woman who has gone bad is capable of some of the cruelest things. Things that you would never dream of as you look through history. When they turn to the lower end of the spectrum. Jezebel is interesting in that in the book of Revelation, the church of Thyatira, which introduced idolatry into their worship, the whole introduction of idolatry into worship within the church (that is, setting up idols within the church) this church system that brought in idols as a part of the worship, the woman Jezebel, the name is related to this church system. So the Lord said to the church of Thyatira that "thou hast this woman Jezebel who caused my servants to commit fornication and idolatry. And I'm going to cast her into a bed, and into the great tribulation, unless she repents from her deed" ( Revelation 2:20-22 ). And those that commit fornication with her, being cast into the great tribulation.

Now, there are those who declare that the church is going to go through the great tribulation. Yes, a part of it is. The church that relates to that Jezebel system. So you know when people tell you the church is going through the great tribulation what part of the church they relate themselves to. I don't wish to relate to that part of the church. I would rather relate to the Philadelphian church who has "kept the word of His patience, and therefore will be kept from that hour of temptation that is coming to try men who dwell upon the earth" ( Revelation 3:10 ).

But the warning of the Lord, because "thou hast that woman Jezebel who causes my servants to commit fornication and eat things that are sacrificed unto idols. Therefore, I'm going to cast thee into the great tribulation or cast her into great tribulation. And those who commit fornication with her unless they repent of their deeds."

So, this wicked woman of the Old Testament who introduced idol worship, the worship of Baal to God's people Israel. The Lord makes the likeness of the introducing of idols in the worship of the church. I cannot understand how a person who reads the Word of God and really believes the Bible could establish idols within the church, even if they be idols of Jesus or the saints or whatever. Inasmuch as it is definitely prohibited under the law, and Jesus Himself declares His own feelings against it in His message to the church in Pergamos and Thyatira.

There has been in some areas of Mexico what I consider to be a genuine, true spiritual revival in the Catholic church. And I believe one of the evidences of the truth of the revival is that in this one area where this one bishop has really been born again and filled with the Spirit, he has had them removed all of the idols in all of the churches that are under his jurisdiction. And that thrills me, because I cannot, though I seek to be very accepting and broadminded, I cannot see the place of idols in a place of worship of God. Inasmuch as it has been so strictly forbidden, both Old and New Testament.

Jezebel, very wicked woman, her death, and being eaten by the dogs prophesied by Elijah the prophet and fulfilled at the hand of Jehu.

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Dr. Constable's Expository Notes

Jehu’s assassination of Ahaziah 9:27-29

Jehu executed Ahaziah because he was a member of Ahab’s family. He died an ignominious death because of his wickedness, as did the kings of Israel in Omri’s dynasty. Nevertheless Ahaziah received an honorable burial (2 Kings 9:28).

The period of alliance that ran contemporaneously with Omri’s dynasty, beginning with Ahab, concluded when Joram of Israel and Ahaziah of Judah died (in 841 B.C.). Though Ahab and Jehoshaphat undoubtedly intended to bring strength to both kingdoms through this alliance, it had the opposite effect because of the wicked influence of Ahab’s house. The Lord had forbidden alliances with ungodly nations, so Judah suffered His discipline for entering into this one. Relying on human allies rather than Yahweh weakened both kingdoms. Jehu’s assassinations terminated not only two kings of Israel and Judah but the alliance of the two nations as well.

Gill's Exposition of the Whole Bible

And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah. In 2 Kings 8:25, it is said to be in the twelfth year of his reign; it was at the close of the eleventh, and the beginning of the twelfth; or he began to reign with his father in the eleventh as here, and in the twelfth as there, when his father was dead.

Henry's Complete Commentary on the Bible

      16 So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram.   17 And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take a horseman, and send to meet them, and let him say, Is it peace?   18 So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not again.   19 Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thee behind me.   20 And the watchman told, saying, He came even unto them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously.   21 And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite.   22 And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?   23 And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah.   24 And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot.   25 Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the LORD laid this burden upon him;   26 Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the LORD; and I will requite thee in this plat, saith the LORD. Now therefore take and cast him into the plat of ground, according to the word of the LORD.   27 But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. And they did so at the going up to Gur, which is by Ibleam. And he fled to Megiddo, and died there.   28 And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David.   29 And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah.

      From Ramoth-Gilead to Jezreel was more than one day's march; about the mid-way between them the river Jordan must be crossed. We may suppose Jehu to have marched with all possible expedition, and to have taken the utmost precaution to prevent the tidings from getting to Jezreel before him; and, at length, we have him within sight first, and then within reach, of the devoted king.

      I. Joram's watchman discovers him first at a distance, him and his retinue, and gives notice to the king of the approach of a company, whether of friends or foes he cannot tell. But the king (impatient to know what is the matter, and perhaps jealous that the Syrians, who had wounded him, had traced him by the blood to his own palace, and were coming to seize him) sent first one messenger, and then another, to bring him intelligence, 2 Kings 9:17-19; 2 Kings 9:17-19. He had scarcely recovered from the fright he was put into in the battle, and his guilty conscience put him into a continual terror. Each messenger asked the same question: "Is it peace? are you for us or for our adversaries? Do you bring good tidings or bad?" Each had the same answer: What hast thou to do with peace? Turn thee behind me,2 Kings 9:18; 2 Kings 9:19. As if he had said, "It is not to thee, but to him that sent thee, that I will give answer; for thy part, if thou consult thy own safety, turn thee behind me, and enlist thyself among my followers." The watchman gave notice that the messengers were taken prisoners, and at length observed that the leader of this troop drove like Jehu, who it seems was noted for driving furiously, thereby discovering himself to be a man of a hot eager spirit, intent upon his business, and pushing forward with all his might. A man of such a violent temper was fittest for the service to which Jehu was designated. The wisdom of God is seen in the choice of proper instruments to be employed in his work. But it is not much for any man's reputation to be known by his fury. He that has rule over his own spirit is better than the mighty. The Chaldee paraphrase gives this a contrary sense: The leading is like that of Jehu, for he leads quietly. And, it should seem, he did not come up very fast, for then there would not have been time for all this that passed. And some think he chose to march slowly, that he might give Joram time to come out to him, and so dispatch him before he entered the city.

      II. Joram himself goes out to meet him, and takes Ahaziah king of Judah along with him, neither of them equipped for war, as not expecting an enemy, but in haste to have their curiosity satisfied. How strangely has Providence sometimes ordered it, that men have been in haste to meet their ruin when their day has come to fall.

      1. The place where Joram met Jehu was ominous: In the portion of Naboth the Jezreelite,2 Kings 9:21; 2 Kings 9:21. The very sight of that ground was enough to make Joram tremble and Jehu triumph; for Joram had the guilt of Naboth's blood fighting against him and Jehu had the force of Elijah's curse fighting for him. The circumstances of events are sometimes so ordered by divine Providence as to make the punishment answer to the sin as face answers to face in a glass.

      2. Joram's demand was still the same: "Is it peace, Jehu? Is all well? Dost thou come home thus flying from the Syrians or more than a conqueror over them?" It seems, he looked for peace, and could not entertain any other thought. Note, It is very common for great sinners, even when they are upon the brink of ruin, to flatter themselves with an opinion that all is well with them, and to cry peace to themselves.

      3. Jehu's reply was very startling. He answered him with a question: What peace canst thou expect, so long as the whoredoms of thy mother Jezebel (who, though queen dowager, was in effect queen regent) and her witchcrafts are so many? See how plainly Jehu deals with him. Formerly he durst not do so, but now he had another spirit. Note, Sinners will not always be flattered; one time or other, they will have their own given them, Psalms 36:2. Observe, (1.) He charges upon him his mother's wickedness, because he had at first learned it and then with his kingly power protected it. She stands impeached for whoredom, corporal and spiritual (serving idols and serving them with the very acts of lewdness), for witchcraft likewise, enchantments and divinations, used in honour of her idols; and these multiplied, the whoredoms and the witchcrafts many; for those that abandon themselves to wicked courses know not where they will stop. One sin begets another. (2.) Upon that account he throws him off from all pretensions to peace: "What peace can come to that house in which there is so much wickedness unrepented of?" Note, The way of sin can never be the way of peace, Isaiah 57:21. What peace can sinners have with God, what peace with their own consciences, what good, what comfort, can they expect in life, in death, or after death, who go on still in their trespasses? No peace so long as sin is persisted in; but, as soon as it is repented of and forsaken, there is peace.

      4. The execution was done immediately. When Joram heard of his mother's crimes his heart failed him; he presently concluded the long-threatened day of reckoning had now come, and cried out, "There is treachery, O Ahaziah! Jehu is our enemy, and it is time for us to shift for our safety." Both fled, and, (1.) Joram king of Israel was slain presently, 2 Kings 9:24; 2 Kings 9:24. Jehu dispatched him with his own hands. The bow was not drawn at a venture, as that which sent the fatal arrow through the joints of his father's harness, but Jehu directed the arrow between his shoulders as he fled (it was one of God's arrows which he has ordained against the persecutor,Psalms 7:13), and it reached to his heart, so that he died upon the spot. He was now the top branch of Ahab's house, and therefore was first cut off. He died a criminal, under the sentence of the law, which Jehu, the executioner, pursues in the disposal of the dead body. Naboth's vineyard was hard by, which put him in mind of that circumstance of the doom Elijah passed upon Ahab, "I will requite thee in this plat, said the Lord (2 Kings 9:25; 2 Kings 9:26), for the blood of Naboth himself, and for the blood of his sons," who were either put to death with him as partners in his crime, or secretly murdered afterwards, lest they should bring an appeal, or find some way to avenge their father's death, or break their hearts for the loss of him, or (his whole estate being confiscated, as well as his vineyard) lose their livelihoods, which was in effect to lose their lives. For this the house of Ahab must be reckoned with; and that very piece of ground which he, with so much pride and pleasure, had made himself master of at the expense of the guilt of innocent blood, now became the theatre on which his son's dead body lay exposed a spectacle to the world. Thus the Lord is known by the judgment which he executeth. Higgaion. Selah. (2.) Ahaziah king of Judah was pursued, and slain in a little time, and not far off, 2 Kings 9:27; 2 Kings 9:28. [1.] Though he was now in Joram's company, he would not have been slain but that he was joined with the house of Ahab both in affinity and in iniquity. He was one of them (so he had made himself by his sins) and therefore he must fare as they fared. Jehu justly construed his commission as extending to them. Yet, [2.] Perhaps he would not at this time have fallen with them if he had not been found in company with them. It is a dangerous thing to associate with evil-doers; we may be entangled both in guilt and misery by it.

Kelly Commentary on Books of the Bible

We now enter upon the solemn stroke of judgment which it pleased God to execute at this time; first, within Israel, and at the hands either of men raised up in their midst, or from without, until at last it pleased God to sweep away the ten tribes from the land of their inheritance. An evil time may be one when God is pleased in His government to employ the rough instrument; and this is one principle of God's ways in His government that we do well to consider. God's employment of a man is by no means the seal of God's approval of his person. We see it in the case before us. Jehu was a man in whom God had no complacency, nor could He have. For there is one feature that belongs to the family of faith, without which there is no communion with God. This is shown from the very beginning of life in the soul, and that is, repentance toward God. And Jehu had not this. Whatever might be his zeal, and whatever, too, the righteousness, to a certain extent, of his action according to the sovereign will of God, he had no brokenness of spirit. He had never measured himself in the presence of God, and repentance is distinguished by this above all others, that whereas faith may be the perception of the truth, as no doubt it is, still it is not a mere mental one; for the door of all blessing to the soul is the conscience, and the Spirit of God awakening the conscience. Unless light enter by that door it cannot be trusted, and the way in which the entrance of the light acts is not merely to give the perception of God's character in a way in which it has never been seen before, but it always shows itself in dealing with the soul of him that sees God.

Hence, you never can separate real faith from real repentance; and as the one is the eye open to see God as revealed in His own Son in a way in which He was never seen before I am speaking now, of course, of the full Christian knowledge of God; the principle is the same all through, but still I use it now as applicable to our own souls I say that as faith is the eye that is open by the Holy Ghost to see God revealing Himself in Christ, so, along with that, the eye sees, spiritually, what it cannot naturally. It sees within as well as without; it sees backward as well as forward. It sees, not only the object of faith which God has presented, but, along with that, it invariably sees ourselves; and this is very often the way in which you will detect a faith that is not of God, because it is quite within the capacity of the human spirit to take a great deal of truth, and a person may be zealous for the truth, too orthodox after a sort as the apostle Paul speaks in the first chapter of the Epistle to the Romans of the unrighteousness of them that hold the truth in unrighteousness. And the word is particularly emphatic. It is not merely those that hold the truth loosely; they may be very tenacious, they may be exceedingly keen for points of dogma. And this is supposed in that place. It is persons that hold firm and fast the truth, but what is the good of it if it is held in unrighteousness? Hence, therefore, they come under a more than ordinary judgment of God. Unrighteousness anywhere is evil, but specially where the truth is held ever so fast in unrighteousness is it abomination. And, sorrowful to say, so it is always where the testimony of God is found. It was so in Israel, for they had the truth in a way that the Gentiles had not; and Christendom now has the truth in a way in which Israel had not. Hence, therefore, the apostle brings in the word as a most solemn warning, not merely as descriptive of what was already a past thing, but a solemn hint of that which was coming to pass.

Now Jehu was one of those. He had a perception of the truth to a certain extent. He had a horror of Baal, but he had no true care for God, and he proved it by this, that he had no brokenness of spirit, no conscience, therefore, towards God as to his own faith. Quick as lightning to see the failures of others and to judge them, particularly where their judgment would be for his own interest, Jehu drove furiously through all the Baal worship of Israel. This is the man that God was pleased to use for His execution of judgment in that day. Far different was the spirit of Elisha, but Elisha would accomplish the purposes of God, and therefore directs the young man, the prophet, to take the oil, for doubtless there might have been a hesitation. God gave spiritual judgment, if to any man, to His prophets, and there may well, therefore, have been hesitation both on the part of Elisha to send, and to the young man to be sent, upon such an errand. But there is one thing which answers all questions the will of God. God does all things wisely, all things righteously; and there is a suitability, too, when we come to think of the matter, that so very unlovely an instrument should be employed for so unlovely a work. Jehu, at any rate, is singled out and has his bloody commission entrusted to him. He was to deal with the whole house of Ahab; he was to cut off every male, he was to make the house of Ahab like the house of Jeroboam the son of Nebat. He was to deal even with Jezebel, so that the dogs should eat of her in Jezreel, and there should be none to bury her. We shall see how punctually all was fulfilled according to the word of God.

Jehu then comes forth, and the captains asked in astonishment what had he to do with that "mad fellow" (2 Kings 9:11) a word we do well to consider for so a prophet appeared! a true prophet of Jehovah! This was his appearance to the eye of the men of the world a mad fellow. The world was just the same in Israel that it was afterwards in the days of the apostles, who were set forth, as the apostle so touchingly says, alas, as the off-scouring of all men! So they were regarded then. And, beloved friends, bear with me if I remind every one that is here, so, more or less, the scorn and contempt of the world must be just in proportion to our entrance into the mind of God now. Be not deceived. I admit that there will be a change, but that change has not yet come. The world is the same unchanged world now the circumstances, no doubt, varied. The texture, the colour of them may be changed a little, but the material is the same the real condition and relation to God just the same as before. I speak not of outward privileges, they are incomparably greater; I speak of the inner heart of the world. It is no better; if possible, worse. No doubt there will be a change, but that bright day is reserved for Jesus. He that suffered must have the glory. Till then we must be content to suffer with Christ.

We see the spirit of it in this prophet; in the contemptuous expression "of these captains about a messenger of God. Jehu answers, "Ye know the man and his communication." They were well known outwardly; how little inwardly! They said, "It is false; tell us now." He tells it plainly out. Jehu was not a man to keep a secret. "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." The very men that despised the prophet were well disposed to act upon the prophecy. Such is the spirit of man. The reason is evident: it suited their ambition, and, further, it made what even they could not but feel in conscience for man has a conscience whatever may be the wickedness of his life and they were well aware that what was now going on, both in Judah and in Israel, was utterly contrary to God. Although they had no feeling for God's glory, they could have contempt for false appearances, and, also, their spirit rose against the unrighteousness which was now enthroned in the throne doubly enthroned.

So then they at once proclaim Jehu king at the word even of him that they had just branded as "that mad fellow." And Jehu begins to act then against his master: he had now God's authority for it. The God that had raised up the king was perfectly entitled to cast him down. Jehu, therefore, was thoroughly right in acting upon the anointing of the prophet. And it is remarkable that Jehu is the only one of these many successors that, one after another, overturned the kingdom in Israel the only one that was anointed. In Judah the anointing was sanctioned of the Lord, no doubt, and we have no reason to suppose that it was not always acted upon, but not so in Israel. In Jehu's case it was. Jehu required this extraordinary act of the prophet to enable him to go forward, and to give him confidence, as well as other people about him. God was pleased so to invest him.

So king Joram was now returning to be healed in Jezreel of the wounds which the Syrians had given him, and Jehu at once proposes to pay a visit to his master. "So Jehu rode in a chariot, and went to Jezreel; for Joram lay there." At this very time, sad to say, the king of Judah was there too, and here we find a very solemn fact in God's government that if one who ought to be on the side of righteousness swerves from it into an unholy alliance with evil, he suffers according to the character of the evil he joins, and not of the righteousness that he may have previously possessed. This seems very hard, and there are many that cannot understand that God could deal so with those that have a measure of righteousness; but the truth is, the more we examine the principle the more we see how just it is. A sin is a sin whoever commits it, but whose sin is the greatest? Surely sin in a christian is worse than sin in an ordinary man who has no Christianity. Sin is always measured by the privilege of him who commits it, and consequently in Israel God Himself showed these differences. The sin of the priest that was anointed had a totally different character from that of one of the people; and the sin of a ruler was not at all to be met in the same way as the sin of one of the common people. So God, in His own people, showed that there were these differences; but even when you leave the people of God it is just the same.

Now the king of Judah then, who ought to have been as the lamp of God in the darkness of that night the king of Judah had chosen an evil association, for alas! the holy seed was polluted, and there was an alliance that boded evil that was now formed by the royal house. The king of Judah was in the company of the king of Israel. God permitted that they should be found together when the solemn moment came for judgment. The judgment must be shared by those who had sinned together. It was not only, therefore, Joram for whom, properly speaking, the blow was intended; it was not only upon him that it fell, but upon the king of Judah also.

The very same thing is true in the church of God. A little leaven leavens the whole lump. It is not merely that each particle requires to be leavened, but that that which contains the leaven is pronounced upon by God. Doubtless, if the leaven is allowed to work its way it will actually corrupt the whole lump; but God acts, and so should Christians according to the principle of the thing, and not merely the bare fact which comes out before the world. So we find in the most serious matters. Take the lady, even, in the Second Epistle of John she was responsible for the people she received. She might say that she was only a woman, and who was she to judge. Was it not a woman's place to be very unobtrusive? Yes, but it is a woman's place to be true, and, if she ought to be true to anybody, true to Christ above all. If she, therefore, received those who brought not the doctrine of Christ, her orthodoxy would be no shield. She is warned by the apostle that she became a partaker of their evil deeds. She may not have received the doctrine; it is not supposed that she had received the doctrine in that case she would have shared their guilt. But she shared the punishment because she chose to identify the name of the Lord in her person with those that were His enemies. Thus you see this great principle is found true in every part of the word of God, though it comes out most stringently in the New Testament, and most of all where it is a question of Christ, and not merely an ordinary evil thing. Now this is most righteous, because of all evils none so bad as that which touches Christ Christ, the spring of all that is good the only means of deliverance. When His name is made a cover for evil, and for that which destroys, how great is that darkness!

Jehu then rides on, and as they come, a watchman spies them; and after a little while, although messenger after messenger is sent without returning, it seems evident that it must be Jehu. His driving betrayed him. So the kings at last became disturbed, and Joram, wounded as he was, said, "Make ready," and he "and Ahaziah, king of Judah, went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite. And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu?" He had his qualms. Well he might. "And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many? And Joram turned his hands and fled, and said to Ahaziah, There is treachery, O Ahaziah. And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sank down in his chariot." But it did not end there, for while Jehu told his captain to take him up and cast him in the field of Naboth the Jezreelite, according to the word of Jehovah, judgment did not fail to overtake Ahaziah as he fled. Jehu followed after him and said, "Smite him also in his chariot," and so he too dies at Megiddo. But this is not all. There remained a worse end for the one whose craft and violence had wrought such evil in Israel Jezebel. She painted her face, she fled to her old artifices; but they were all vain to preserve her. The hour of her judgment was at hand. "And as Jehu entered in at the gate, she said, Had Zimri peace who slew his master?" But Jehu was not to be alarmed or turned away from the dread commission that God had given him. And he lifted up his face to the window and asked who was on his side, and when the eunuchs showed themselves he commanded them to throw her down, and her blood, as it is said, was sprinkled on the wall and on the horses, and he trod her under foot.

What is remarkable, too, is this. The will of man has but little to do with the accomplishment of the word of God, for Jehu, now in the fulness of his power, relents somewhat towards this wicked woman Jezebel; and although he does say, "Go, see now this cursed woman, and bury her, for she is a king's daughter" well, what had God said? The prophet had said, "The dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her." Jehu had heard that word only a short time before, and he evidently showed that his intention was to fulfil his commission exactly; but how little man, good or bad, carries out the word of God. Now, apparently, the old sense of respect for one that was a queen a king's daughter rises in his mind, and he says, "Bury her, for she is a king's daughter." But the word of God had spoken its own command before. And they went to bury her. Their purpose was to obey him. In vain. They found no more of her than the skull and the feet and the palms of her hands. Wherefore they came again and told him, and he, convinced how mighty was the word of the Lord, said, "This is the word of Jehovah which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel; and the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel." Thus had God accomplished it, and the blood of Naboth was avenged of the Lord most sternly. And the field was dearly bought, and wrested from the family. Had Naboth been slain? Had his sons failed to inherit? The king was slain too, and there is blood. So with the woman, the queen, who had stirred up her husband the king, and, further, the king's son. In every part sin meets its punishment.