Annotations Upon the Historical Books Part 2, 2 Kings · Chapter 9
CHAP. IX.
Verſ. 1. ANd Eliſha the prophet called one of the children of the prophets, and ſaid unto him, Gird up thy loins, &c.] That is, prepare thy ſelf, and go with ſpeed: the excution that was to be done by Jehu upon the houſe of Ahab was to be diſpatched preſently, whileſt Jehu had the army with him at Ramoth Gilead, and Jehoram was gone from thence to Jezreel: and therefore the prophet that was to give him his commiſſion, was ſent with ſuch ſpeed: which may alſo be the reaſon why aged Eliſha went not himſelf, but ſent one of the younger prophets.
Verſ. 2. And make him ariſe up from among his brethren, and carry him to an …nner chamber.] The meſſage ſent by this prophet to Jehu, was to be delivered thus ſecretly, firſt, that the prophet might do it without danger or fear: and ſecondly, that which was to be done by Jehu, might be done before there was any notice taken of it by any body that ſhould endeavour to prevent it, and therefore he was enjoyned to call him out from among his brethren; that is, his fellow captains, and to withdraw him into an inner chamber.
Verſ. 3. Then take the box of oyl, and poure it on his head, &c.] See the note 1. Kings 19.15, 16. As for that following clauſe, then open the doore, and flee, and tarry not, that is added to prevent any delay, by the captains propounding any queſtions to him, when he came out from anointing Jehu.
Verſ. 4. So the young man, even the young man the prophet, went to Ramoth Gilead, &c.] The doubling of this word, the young man, ſeems to hold forth this as obſervable, that though the ſervice was perillous, and the prophet but a young man that was ſent about it, yet he performed it exactly and boldly.
Verſ. 9. And I will make the houſe of Ahab like the houſe of Jeroboam, &c.] Theſe former preſidents of Gods dealing with Jeroboam and Baaſha are alledged; firſt, to diſcover the more fully, with what ſeverity God would wholly root out his poſterity: ſecondly, to aſſure him the better that it ſhould be ſo, by calling to mind Gods dealing with others before him in the like manner: and thirdly, to intimate to Jehu, what he might likewiſe expect if he were not more carefull to walk in the wayes of Gods commandments.
Verſ. 11. And one ſaid unto him, Is all well? wherefore came this mad fellow to thee?] Perhaps the troubled thoughts of Jehu were diſcerned in his countenance: however his fellow captains might eaſily gu…ſſe that a prophet (for ſuch it ſeems they knew him to be, perhaps by his habit) coming in ſuch haſte with an errand ſo ſecretly delivered, there was ſomewhat of importance in it: and therefore they enquire of him, whether all were well. And yet withall theſe Baalitiſh Ruſſians cannot mention the prophet of God without a flout, wherefore came this mad fellow hither? for ſuch the prophets were in thoſe dayes eſteemed, becauſe they pleaded inſpiration from God, and ſpake and did ſometimes what ſuch carnall wretches thought none but mad men would ſpeak or do, Jerem. 29.26. and Hoſ. 9.7.
And he ſaid unto them, Ye know the man, and his communication.] As not being able to reſolve on ſuch a ſudden, whether it would be ſafe for him to diſcover what the prophet had ſaid to him, he gives them at firſt an uncertain anſwer, Ye know the man, and his communication; that is, you know him to be a prophet, and by the man you may gueſſe at his errand, and that what he ſayes is from the Lord: or, a mad man indeed he is as you rightly gueſſed, and therefore it is no great matter what he ſaid.
Verſ. 12. And they ſaid, It is falſe, tell us now.] Hereby they give Jehu to underſtand that they knew him not, nor could gueſſe at his errand; or rather, that they knew he came about ſome extraordinary buſineſſe, which therefore they would have him truly to diſcover to them.
And he ſaid, Thus and thus ſpake he to me, &c.] Being overcome by their importunity, and withall conſidering of what importance their aid might be to effect what was ſpoken, he reſolved to put it to the venture, and told them exactly all that the prophet had ſaid to him.
Verſ. 13. Then they hasted, and took every man his garment, and put it under him on the top of the ſtairs, &c.] Great houſes have uſually an aſcent of ſtaires of the court into the firſt rooms, there (or elſe on ſome ſcaffold to which there was an aſcent, and which they uſed at other times for ſome other occaſions, (as happely, from thence to make proclamation or ſpeeches in the hearing of the people) in ſtead of a throne, they ſet him on their garments laid on a heap; or elſe on ſomething whereon he might be raiſed aloft in the ſight of the ſouldiers, they ſpread their garments, ſo trimming it up by way of honouring him, and to ſignifie their ſubjection to him, and their readineſſe to imploy all that they had for the advancement of his kingdome (as in the like reſpect, we ſee the people ſpread their garments in the way, as Chriſt rode in triumph into Jeruſalem, Matth. 21.8.) and ſo having done this, they proclaimed him king: Nor need we wonder, that the greateſt number of the captains ſhould thus ſuddenly joyn with Jehu againſt Joram their king, and that upon the word of one, whom by way of deriſion they had erewhile termed a mad fellow: for firſt, it may well be that the houſe of Ahab was at this time odious to all, for their horrible wickedneſſe: ſecondly, Jehu was now, it ſeems, commander in chief over the army in Ramoth Gilead, and ſo highly eſteemed amongſt the captains and ſouldiers: thirdly, when they compared that which was ſpoken by this prophet, who had now anointed Jehu, with that which it was well known Elijah had prophecyed concerning the utter extirpation of Ahabs poſterity, this might much prevail with them: and fourthly, there was doubtleſſe a ſpeciall hand of God inclining them to the ſpeedy furtherance of that which he had determined ſhould be done.
Verſ. 14. Now Joram had kept Ramoth Gilead, he and all Iſrael, becauſe of Hazael king of Syria, &c.] That Ramoth Gilead was a little before this in the poſſeſſion of the Syrians, is evident, chap. 8.28. where it is ſaid that Ahaziah king of Judah went with Joram the ſonne of Ahab, againſt Hazael king of Syria in Ramoth Gilead: again, that Joram did in this expedition winne Ramoth Gilead from the Syrians, is evident in this place, where it is ſaid, that Joram kept Ramoth Gilead, and verſe 15. where Jehu adviſeth the captains, not to ſuffer any man to go out of the city: It ſeems therefore, that when they had taken the town, though Joram went away to Jezreel to be healed of his wounds: (which was a great advantage for the furtherance of Jehues advancement amongſt the ſouldiers, and is therefore here mentioned) yet he left his army behind him in Ramoth Gilead, either becauſe he feared leſt Hazael ſhould come with ſome forces to recover Ramoth Gilead again out of his hands, and therefore it is ſaid here, that Joram kept Ramoth Gilead, becauſe of Hazael; or elſe rather, becauſe though they had taken the town, yet there was ſome fort or caſtle which the Syrians ſtill held, and for the gaining thereof Jehu and the army was left in Ramoth Gilead.
Verſ. 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.] This is added both to clear the following ſtory, and withall to imply, what ſtate and jollity there was in Ahabs court, when God wrought ſo great a change: doubtleſſe the houſe of Ahab ſince the revolt of Moab, was never in a more flouriſhing condition: there were ſeventy princes of the bloud royall at this time in Samaria, as many Expoſitours gather from that, chap. 10.7. And it came to paſſe, when the letter came to them, that they took the kings ſonnes and ſlew ſeventy perſons: Joram had by valiant fight recovered Ramoth Gilead from the Syrians, (which his father had attempted in vain) and was indifferently recovered of the wounds he had there received. The king of Judah was come thither to viſit him, and fourty princes of his bloud were expected, cha. 10.13. for whoſe entertainment at a time of ſuch rejoycing, no doubt both Joram and Jezebel made great preparations; and yet behold in the midſt of this ſecurity, Eliahs prophecy that was now forgotten, ſhall be fulfilled in their ruine.
Verſ. 17. And Joram ſaid, Take an horſeman, and ſend to meet them, and let him ſay, Is it peace?] As fearing that ſome diſaſter had happened at Ramoth Gilead.
Verſ. 18. And Jehu ſaid, What hast thou to do with peace? turn thee behind me.] He would not ſuffer the meſſenger to return, leſt Joram being warned by him, ſhould eſcape by flight, or arm himſelf for reſiſtance; and therefore he wills the meſſenger not to talk of peace for Joram, but to follow him; as knowing, that it was in vain for him to attempt to fly back, when he commanded him to ſtay.
Verſ. 20. And the driving is like the driving of Jehu the ſonne of Nimſhi.] That is, the grandchild of Nimſhi: for he was the ſonne of Jehoſhaphat, who was the ſonne of Nimſhi, ver. 2.
Verſ. 21. And Joram king of Iſrael, and Ahaziah king of Judah went out, &c.] It was ſtrange that neither of theſe kings ſhould apprehend that they were enemies that were deſcried, when they perceived that they detained the meſſengers that were ſent to know who they were: but thus we uſually find men infatuated whom God intends to deſtroy.
Verſ. 22. And it came to paſſe when Joram ſaw Jehu, that he ſaid, Is it peace Jehu?] As if he had ſaid, What is the cauſe of this thy unexpected coming hither? have ye taken the ſtrong hold, which the Syrians held in Ramoth Gilead, by aſſault or compoſition? or have the Aſſyrians come upon you, and put you to flight? or what is the matter that ye are ſo ſuddenly come hither, and in ſo great haſte?
And he anſwered, What peace, ſo long as the whoredomes of thy mother Jezebel, and her witchcrafts are ſo many?] Idolatry is often in the Scripture called whoredome, Deut. 31.16. And this people will riſe up and go a whoring after the gods of the ſtrangers of the land whither they go to be among them; and Levit. 20.5. And I will cut him off, and all that go a whoring after him, to commit whoredome with Molech: and mens inveigling or compelling others to partake with them in their idolatry, is called witchcraft; becauſe as harlots were wont with their enchanted cups and love-potions, to make men dote upon them; ſo theſe great ones that were idolaters did by their flatteries and threatnings winne others to their ſpirituall fornication: whence it is that in theſe very terms the idolatry of Nineveh in Nahums prophecy, is ſaid to be the cauſe of her approaching miſery, chap. 3.4. Becauſe of the multitude of the whoredomes of the well favoured harlot, the miſtreſ… of witchcrafts, that ſelleth nations through her whoredomes, and families throug… her witchcrafts: and theſe, no doubt, are principally the whoredomes and witchcraft… wherewith Jezebel is here charged by Jehu, though withall it may well be that ſh… was guilty (as Idolaters uſe to be) of whoredome and witchcrafts in the ordinar… ſenſe, and ſo Jehu uſed ſuch expreſſions as might comprehend both the one an… the other.
Verſ. 24. And ſmote Jehoram between his arms, and the arrow went out at h… heart.] That is, he ſhot the arrow and ſmote him betwixt his ſhoulders, as he was flying away, ſo that it went out at his breſt through his heart.
Verſ. 25. When I and thou rode together after Ahab his father, the Lord laid this burden upon him, &c.] To wit, that dogs ſhould lick the bloud of Ahab in the place where they had licked the bloud of Naboth, 1 Kings 21.19. concerning which ſee the note there. Now ſuch prophecies as this that contained threatnings and curſes, were uſually called burdens, becauſe the evil therein threatned was like to fall heavie upon thoſe againſt whom they were denounced, as is evident, Iſa. 13.1. and ſo in many other places.
Verſ. 27. But when Ahaziah the king of Judah ſaw this, he fled by the way of the garden houſe, &c.] To wit, chooſing that as a ſecret way, though he fled toward Jezreel, yet he durſt not enter the city, but in the ſuburbs, where their garden-houſes were, he turned aſide into ſome by way, hoping by that means to eſcape; but what the ſucceſſe was, the following words do ſhew: Jehu and his captains at laſt overtook him, and ſo they ſmote him at a place by Ibleam, a town that belonged to Manaſſeh, Joſh. 17.11: and ſo flying further after he was wounded, even to Megiddo, there they found him out, and ſlew him. Indeed the words here would ſeem to import, that he dyed in Megiddo of the wounds he received nigh Ibleam, and he fled to Megiddo and dyed there; but by the relation of this ſtory in the book of the Chronicles, it is evident, that after the wound he received in his flight he hid himſelf in Samaria, 2. Chron. 22.9. that is, in the kingdome of Samaria; to wit, in Megiddo, whither he fled, and ſo Jehu with his men following him cloſe, at length by making diligent ſearch in the city, there they found him out and brought him to Jehu, and he ſlew him there, 2 Chron. 22.9.
Verſ. 28. And his ſervants carried him in a chariot to Jeruſalem, and buried him in his ſepulchre, &c.] Which Jehu permitted for his father Jehoſhaphats, ſake, 2 Chron. 22.9. When they had ſlain him, they buried him, becauſe ſaid they, he is the ſonne of Jehoſhaphat, who ſought the Lord with all his heart.
Verſ. 29. And in the eleventh yeare of Joram the ſonne of Ahab, began Ahaziah to reigne over Judah.] See the note, chap. 8.25.
Verſ. 30. Jezebel heard of it, and ſhe painted her face, and tired her head, and looked out at a window, &c.] To wit, as hoping with her ſtately and imperious looks to daunt the traitour, or at leaſt to expreſſe a brave ſpirit even in this her deſperate condition, and how little ſhe feared what he or his could do to her.
Verſ. 31. And as Jehu entred in at the gate, ſhe ſaid, Had Zimri peace who ſlew his master?] Intimating, that as Zimri enjoyed not the benefit of his conſpiracy againſt his lord and maſter, no more ſhould Jehu; and that as Omri the grandfather of Joram was ſetled in the throne of Iſrael, after Zimri the traitour received his juſt reward; ſo the poſterity of Omri, to wit, the ſonnes of Joram, ſhould be confirmed in the throne of Iſrael, when juſt vengeance had ſeized upon Jehu for this his treachery againſt Joram his lord and ſoveraigne.
Verſ. 32. And there looked out to him two or three Eunuches.] Giving ſome ſigne of their readineſſe to do what he ſhould enjoyn them. Concerning Eunuchs, ſee the note, chap. 8.6.
Verſ. 34. Go ſee now this curſed woman, and bury her: for ſhe is a kings daughter.] This order Jehu gave, perhaps on a ſudden, not remembring at that time the prophecy of Elijah; nor what the prophet that anointed him had lately ſaid to him, verſ. 10. for preſently after, when they brought him back word, that the dogs had eaten all but her skull, her feet, and the palmes of her hands, then he could ſay as it is. verſ. 36. 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.