Jehu’s entire history takes up three verses in Chronicles (2 Chron. 22:7-97And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the Lord had anointed to cut off the house of Ahab. 8And it came to pass, that, when Jehu was executing judgment upon the house of Ahab, and found the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah, he slew them. 9And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he is the son of Jehoshaphat, who sought the Lord with all his heart. So the house of Ahaziah had no power to keep still the kingdom. (2 Chronicles 22:7‑9)), which speaks solely of his relations with Judah. We shall return to this when we study Chronicles.
The chapter we are considering brings out, as we have mentioned above, the character of the grace of Elisha. Instead of anointing Jehu himself, he entrusts this mission to one of the sons of the prophets. This young man must not remain for an instant with Jehu, but he must flee as soon as his deed is accomplished. All is done secretly and in haste, for when it is a matter of judgment, Elisha’s soul neither rests nor abides there. Judgment must take place, for God has spoken, but God finds his delight in grace and approves his servant’s manner of acting.
How much, in virtue of its judicial character, does this scene differ from that which accompanies the anointing of David! Here this son of the prophets must make Jehu rise up “from among his brethren,” lead him far away from all eyes into “an inner chamber:” and anoint him without witnesses in haste and secretly. Samuel, on the contrary, anoints David king of grace “in the midst of his brethren”; they do not sit down at the table until he arrives, and this family feast reunites them for a common meal. After that, Samuel rises up in peace and goes to Ramah (1 Sam 16:11-13). These scenes of communion form an absolute contrast to the one which unfolds here. Jehu is God’s rod against Israel and Judah, and God cannot have communion with an instrument of judgment, however necessary it may be. Later He will approve (2 Kings 10:3030And the Lord said unto Jehu, Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel. (2 Kings 10:30)) the way Jehu carried out his task, but without communion with him; for all the while He is speaking thus He is approving neither the man nor his motives, as we shall have occasion to note more than once in these chapters.
If the prophet Elisha had wept before Hazael, what would he have done before Jehu? He also gives as brief as possible a commission: “Thus said Jehovah: I have anointed thee king over Israel” (2 Kings 9:33Then take the box of oil, and pour it on his head, and say, Thus saith the Lord, I have anointed thee king over Israel. Then open the door, and flee, and tarry not. (2 Kings 9:3)). A prophet himself, he leaves up to this son of the prophets without dictating the words to him, the concern for what he will have to add to it by the Spirit.
This young man reveals to Jehu the unsparing judgment upon the house of Ahab. The motive for this judgment was the way in which this king, urged on by Jezebel, had treated the servants of the Lord and His prophets. In fact, there will ever come the time when the Lord will call to mind that which has earlier been done to “His brethren;” whether in Israel or in the Christian assembly.
The fact that the young prophet adds all this detail to the words of Elisha is very characteristic of this latter’s career and moral essence. Not once, except at Bethel (and we have shown the reason for this), does he pronounce judgment himself, though he must pass through a scene where all is judgment on God’s part. This judgment must put an end to the dynasty of Omri in order to fulfill the sentence pronounced upon Ahab. For the same reason, the Lord had already put an end to the house of Jeroboam, the son of Nebat (1 Kings 15:28-3028Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead. 29And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the Lord, which he spake by his servant Ahijah the Shilonite: 30Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the Lord God of Israel to anger. (1 Kings 15:28‑30)), and to that of Baasha (1 Kings 16:1-41Then the word of the Lord came to Jehu the son of Hanani against Baasha, saying, 2Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins; 3Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jeroboam the son of Nebat. 4Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat. (1 Kings 16:1‑4)), each time repeating the dreadful word: Him that dieth... in the city shall the dogs eat, and him that dieth in the field shall the fowl of the heavens eat” (1 Kings 14:11; 16:4; 21:2411Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the Lord hath spoken it. (1 Kings 14:11)
4Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat. (1 Kings 16:4)
24Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat. (1 Kings 21:24)).
The young man flees according to the command given by the prophet. He did not have to retract that which has been decreed, has no explanation to give, no warning, as had been the case for Ahab (1 Kings 21:27-2927And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. 28And the word of the Lord came to Elijah the Tishbite, saying, 29Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house. (1 Kings 21:27‑29)); judgment was at the door and to be executed immediately.
Jehoram of Israel (2 Kings 9:11-1511Then 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. 12And 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. 13Then 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. 14So 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. 15But 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. (2 Kings 9:11‑15)), wounded in battle, had just left Ramoth-Gilead where Hazael had kept him at bay, and had come to Jizreel to be healed of his wounds. During this time the captains of his army were at Ramoth, continuing to occupy and to keep this important post, justly claimed by the kings of Israel (cf. 1 Kings 22:33And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria? (1 Kings 22:3)). We see here how God has the upper hand in all events and over all men when the moment to accomplish His decrees has arrived. Scarcely had Jehu received the anointing oil than — without any preliminary arrangements, for they do not know what the prophet whom they call a fool had just done — all the captains acclaimed Jehu as king. Were they wise men themselves, these men who without intelligence, without reasoning it out, without a choice in the matter, sound the trumpet and say: Jehu is king; while the one who despite his youth had just proclaimed God’s mind, being fully aware of the reason for it, was called a fool or imbecile by them?
In our days we can often observe the same anomaly. The Christian, having knowledge of the thoughts of God, can announce them to men in their fullness and in detail, these events for which the world will be the theater. Those who are wise call them fools, until that day when their eyes will be opened — but too late — to acknowledge the truth of what has been announced to them.
Let us note that Jehu does not conspire against Jehoram until after he has been proclaimed king. He then immediately takes measures so that the king of Jizreel should not receive any news of what had taken place (2 Kings 9:1515But 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. (2 Kings 9:15)). Jehu’s character made up of great impetuosity joined together with much prudence, decisiveness, and understanding of human nature, offers ample material for study. Let us note this trait: “If it be your will, let not a fugitive escape out of the city to go to tell it in Jizreel” (2 Kings 9:1515But 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. (2 Kings 9:15)). He artfully engages his accomplices in a collective responsibility, in order that in case of failure everything cannot be laid to his charge. That which follows will give us a second example. But it is in this that we may also ascertain his lack of piety and of dependence upon God, and his ambition which takes advantage of the word of Jehovah to assure himself of full power. He is thinking only of himself, of his own interests, and of the gratification of his passions; he exercises judgment to assure himself of benefits, and covers all this egoism with a cloak which he calls “zeal for Jehovah.”
During the interval, Ahaziah had come down to Jehoram to express his sympathy concerning his wounds. Despite its appearance of urbanity and cordiality, this liaison was odious to the Lord. The lamp that had been maintained up to now in David’s house, was about to be extinguished unless God should occupy Himself with trimming it. But his relationship to a family of an apostate race was of more value to Ahaziah than the glory of the God of Israel. Similar conditions are often met with in our days. The family of God has, however, nothing to gain by such relationships. Each time Israel gained an advantage through the friendship of the king of Judah, what did it give in exchange? The loss was always on the side of those who, in some feeble measure, still bore the testimony of the true God.
Jehu goes to Jizreel. “Is it peace?” This is the great question raised. Judgment is at the door, and Jehoram does not yet know whether it is peace or wrath that has come to him. What use are his messengers and the precautions he takes to him? None of his servants returned to warn him and advise him to be on his guard. The prudence of Jehu had provided for this. “Turn thee behind me,” he tells them — excellent means to reach his ends without prematurely awakening the distrust of his king. But God is controlling all things, even those that are contrary to his character. He is a God of truth; His ways are straight and never crooked. He has said: “There is no peace... to the wicked”, His sentence must be executed.
“Jehu... drives furiously.” The rumbling of thunder announces the storm to all except to Jehoram, as deaf to the approach of the tempest as he had been to that of the grace so often pronounced before him. He does nothing to ward off his fate. He comes with Ahaziah to seek refuge at the foot of the tree upon which the blow is to fall. Alas! Such is the lot of men. They seek for peace outside the peace that God offers to all, and find nothing but agitation, anguish, and finally the judgment of God. “Peace, peace to him that is afar off, and to him that is nigh, saith Jehovah; and I will heal him. But the wicked are like the troubled sea, which cannot rest, and whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked” (Isa. 57:19-2119I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him. 20But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. 21There is no peace, saith my God, to the wicked. (Isaiah 57:19‑21)). Also in that moment when men will “say, Peace” then sudden destruction will come upon them. “What peace,” answered Jehu, “so long as the fornications of thy mother Jezebel and her sorceries are so many?” Jehoram cries while fleeing, “Treachery, Ahaziah!” Not treachery, but judgment! The word of God to Elijah is fulfilled to the letter. “And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay” (1 Kings 19:1717And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. (1 Kings 19:17)). Jehu himself smites king Jehoram. Then he recalls the prophecy of Elijah to Ahab (1 Kings 21:19-2419And thou shalt speak unto him, saying, Thus saith the Lord, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the Lord, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. 20And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the Lord. 21Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel, 22And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin. 23And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 24Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat. (1 Kings 21:19‑24)), not in the identical words, but with the same meaning. Miserable king! In what was he trusting? In his title and his royal dignity, as we see by his riding forth which leads to his ruin; in the twelve long years of his reign, no doubt, (and who would dream of treachery after such a long reign); in the faithfulness of his subjects and of those who surrounded him. Vain supports! “How are they suddenly made desolate!”
And who has made all these circumstances work together to this result? Who caused Jehoram to depart from Ramoth, leaving Jehu and his captains there? Who had led him to Jizreel, the scene of Ahab’s sin? Who led him to Naboth’s vineyard in his chariot? Who left him lying there outside the city in the very place where the blood of this righteous man had flowed? One cannot mistake it; it is the hand of the Lord.
Ahaziah meets the same fate (2 Kings 9:27-2927But 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. 28And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David. 29And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah. (2 Kings 9:27‑29)), nevertheless with mitigation, the Lord having not yet finally rejected the house of Judah. If Ahaziah’s “coming to Joram was from God the complete ruin of Ahaziah” (2 Chron. 22:77And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the Lord had anointed to cut off the house of Ahab. (2 Chronicles 22:7)), yet he was not abandoned to the beasts of the field and the fowl of the heavens like a vile criminal, but he was buried in his sepulcher with his fathers in the city of David.
Jehu enters into Jizreel (2 Kings 9:30-3730And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. 31And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? 32And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. 33And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. 34And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king's daughter. 35And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. 36Wherefore they came again, and told him. And he 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: 37And 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. (2 Kings 9:30‑37)). Jezebel hears of it and paints her face and decks her head in savage confidence of triumph. She wants to show him that she does not fear him with his company, for she still has authority and power. From high up in the window she flings down these ironic words to him: “Is it peace, Zimri, murderer of his master?” Is it peace for you? You are not worth more than Zimri, Baasha’s assassin. He had succeeded in reigning for seven days following his conspiracy; then he had perished. All these disdainful thoughts reverberate in these few words. Jehu lifts his face to the window where the queen is standing, and cries out, “Who is on my side? who?” And to two or three eunuchs who nod to him from above he says, “Throw her down! And they threw her down; and some of her blood was sprinkled on the wall, and on the horses; and he trampled on her” (2 Kings 9:3333And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. (2 Kings 9:33)). Here we see how much Jehu is a stranger in his thoughts to the honor and the glory of the Lord, all the while knowing the divine decree and that he is its executor. One might have expected that the word “Who is for the Lord?” might have come forth from his mouth, but God had little place in the thoughts of this violent and ambitious man. Even that which had been prophesied by Elijah concerning Jezebel, a scene at which he had been present (2 Kings 9:2525Then 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; (2 Kings 9:25); cf. 1 Kings 21:2323And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. (1 Kings 21:23)), does not recur to his memory. He says, “Go, look, I pray you, after this cursed woman, and bury her; for she is a king’s daughter” (2 Kings 9:3434And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king's daughter. (2 Kings 9:34)). When the men returned, having found nothing more than some wretched dog-eaten remains, he recalls the prophecy, but only when it is in accord with his passions. If it be a matter of governing his conduct by the prophecy, he pays it no heed.