2 Kings 10:29

2Ki 10:29 Howbeit [from] the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, [to wit], the golden calves that [were] in Bethel, and that [were] in Dan.

Ver. 29. Howbeit from the sins of Jeroboam … Jehu departed not.] Because if he had, it might have cost him his kingdom, to the settling whereof he had a hawk’s eye in all his reformations. Principes regionem potius quam religionem quaerunt, saith Chemnitius. It is said {a} that Selymus, the great Turk, and Hismael, the Persian, did, under the colour and zeal of their religion, as they would have it, both pretend just causes of war; although their evil dissembled ambitious desires plainly declared unto the world, that they both shot at one and the same mark: namely, by confirming their power and strength, to extend the bounds of their great empires.

{a} Turk. Hist., fol. 515.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ki 10:29. Jehu departed not from them — He was partial in his reformation, and did not put away all the evil, because his heart was not right with God. He departed from the sins of Ahab, but not from the sins of Jeroboam: discarded Baal, but adhered to the calves. The worship of Baal was indeed the greater evil, and more heinous in the sight of God, but the worship of the calves was a great evil; and true religion not only implies conversion from gross sin, but from all sin, and not only from false gods, but from false modes of worshipping the true God. The worship of Baal, being upheld by the house of Ahab, also contributed to uphold that house, the numerous ministers of that idolatry being, of course, engaged to support the family which supported them, and with which they must stand or fall; hence Jehu could easily part with that worship, and labour to destroy it; but the worship of the calves was a politic idolatry, begun and kept up for reasons of state, to prevent the return of the ten tribes to the house of David, and therefore Jehu clave to it. But true religion is not only a conversion from those sins which are hostile to our secular interests, but from those that appear to be friendly to them; in forsaking which is the great trial, whether we can deny ourselves For God, and trust in him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

JEHU’S SINS, MISFORTUNES, AND DEATH, 2Ki_10:29-36.

29. Howbeit — While the Scripture history makes prominent the fact that Jehu was God’s instrument to punish the wicked house of Ahab, and overthrow his dynasty, it conceals not his shortcomings and his sins. Jehu, as Kitto very justly remarks, “was one of those decisive, terrible, ambitious, yet prudent, calculating, and passionless men, whom God from time to time raises up to change the fate of empires and to execute his judgments on the earth. He boasted of his zeal — ’Come and see my zeal for the Lord’ — but at the bottom it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES.—

2Ki_10:29. The golden calves that were in Bethel—Political reasons led to the origin of calf-worship (1Ki_12:28), and doubtless for political reasons Jehu continued it.

2Ki_10:32. To cut Israel short—Instead of לְקַצּוֹת, to cut off from, the Targum and others read לִקְצוֹף, to be enraged, wrath. In all the coasts of Israel—i.e., along the entire frontier, the land beyond Jordan belonging to the tribes of Reuben, Gad, and Manasseh.—W. H. J.

HOMILETICS OF 2Ki_10:29-36

THE IMPERFECTIONS OF A GREAT REFORMING WORK

THE fearless and energetic efforts of Jehu at the beginning of his reign, while they filled many with dismay, excited in others the highest hopes. There were the hidden ones, the secret worshippers of Jehovah, who mourned over the degeneracy of the times, and sighed and prayed for a brighter day to dawn. It seemed as if their prayers were heard, and they recognised in the man who had dealt such fierce and summary justice to the adherents of Baal, one who would again establish the worship of Jehovah, and thus save the nation from the whirlpool of ruin into which it was rapidly sinking. It was therefore a bitter disappointment to all lovers of the truth when Jehu stayed his reforming hand, and gave his public sanction to the calf-worship of Jeroboam, putting back the nation to where it was ninety years before. The paragraph suggests the imperfections of a great reforming work.

I. That reform is imperfect when it does not thoroughly root out the evil against which it is directed (2Ki_10:29). If the worship of the golden calves was not so gross as that of Baal, still it was idolatry, and as such should have been abolished. It was a standing insult to Jehovah, a violation of the Divine law, and a source of moral enfeeblement to the people, weighing upon them like chains of habit which are generally too small to be felt till they are too strong to be broken. It was an opportunity for Jehu to rid the nation once and for ever of the terrible curse. The hand that struck down Baal could also crush the calves of Dan and Bethel It was here the reformer failed; his work was ineffectual because it lacked thoroughness. Half reforms are always unsatisfactory. An admitted evil can be cured only by complete eradication.

II. That reform is commendable as far as it goes (2Ki_10:30).

1. It has the Divine approval. “The Lord said unto Jehu, thou hast done well in executing that which is right in mine eyes.” Every attempt at reformation is encouraged by the Divine favour. It is this that sustains the courage of the reformer in the midst of formidable difficulties. We may well hesitate to touch any work of reformation that has not the Divine sanction, and on which we cannot ask the Divine blessing. Jehu was an instrument of Divine vengeance on the house of Ahab, and was commended so far as he carried out his commission.

2. It has the Divine reward. “Thy children of the fourth generation shall sit on the throne of Israel.” This was a favour not vouchsafed to any other king of Israel since the division of the kingdom. Lange supposes that the succession is limited to the fourth generation because Jehu still retained the calf worship; but we prefer the prima facie teaching of the text, which clearly indicates a promise of reward, rather than a threat of limitation. God will not be indebted to any man, nor shall those who do or suffer aught for Him complain of a hard bargain. The final reward of the Christian victor will be to share the throne and honours of his Lord (Rev_3:21).

III. That reform is imperfect when it is not personal and sincere (2Ki_10:31). “Jehu took no heed to walk in the law of the Lord God of Israel with all his heart.” It was not with him so much a question of religion as of politics. He was not anxious first to have his own heart right with God, and to render sincere obedience to His law, as he was to secure a firm footing as king, and to compel obedience to his authority. Jehu, as Kitto justly remarks, “was one of those decisive, terrible, ambitious yet prudent, calculating, passionless men whom God from time to time raises up to change the fate of empires, and to execute His judgments on the earth. He boasted of his zeal—Come and see my zeal for the Lord—but at the bottom, it was zeal for Jehu. His zeal was great so long as it led to acts which squared with his own interests, but it cooled marvellously when required to take a direction in his judgment less favourable to them.” All true and permanent reformation begins with the individual. If the heart be renewed, the whole man is reformed: the heart right with God is the motive-force that effects all necessary outward reformation.

IV. That reform is imperfect when it is not national and general (2Ki_10:32-33). Had the nation been wholly delivered from idolatry, neither Hazael nor any other enemy would have been permitted to invade the kingdom and harass the people. The national spirit was broken, its prestige dimmed, even the love of fatherland was not strong enough to bind all the people together to resist and repel invasion. In the latter part of Jehu’s reign, Israel began to suffer those fearful punishments of invasion and conquest from the North and North East, which finally ended in the total captivity of the land. Jehu’s name occurs on the Assyrian monuments among others who paid tribute to the king of Assyria, and Rawlinson inclines to the opinion that from this date both the Jewish and the Israelitish kings held their crowns as fiefs, dependent on the will of the Assyrian monarch, with whom it formally lay to confirm each new prince in his kingdom (chap. 2Ki_14:5). Partial and incomplete reforms always leave elements of weakness and discord behind them. When a nation is united in acknowledging and serving God, it is invincible; it is respected and feared by its enemies.

V. That reform is imperfect when it is employed for selfish ends (2Ki_10:34-36). Jehu carried on the revolution, and wrought out reforms with an Iron hand, to serve his own purposes—that he might reign securely and peacefully—might acquire fame and power—might establish his throne for years, and be able to leave his own son in unquestioned and undisturbed possession of the kingdom. He reigned longer than any of his predecessors, and his successors reigned seventy-six years. If his zeal and ambition were expended in founding a royal dynasty, he gained his end; but that was all he did gain. The nation was not permanently benefited, nor was it long arrested in its downfall. It destroys the dignity and efficacy of reform when it is carried on from selfish motives; and yet God can work out His just retribution upon evil-doers through the violence and selfishness of human passions.

LESSONS:—

1. It is a solemn responsibility to be a public reformer.

2. It is disappointing and disastrous when reform is not radical.

3. Every step of reform in the right direction is pleasing to God, and shall not go unrewarded.

GERM NOTES ON THE VERSES

2Ki_10:29-33. Jehu is a type of those who show great zeal in tearing down and destroying superstition and false worship, but do nothing to build up the faith, because they themselves have no living faith, and do not walk before God with all their hearts. Jehu did indeed destroy idolatry, but he did not touch the chief sin of Israel, because he considered it the chief support of his own authority. So many a one renounces gross, external sins, but will not think of denying himself, of sacrificing his own interests, and of turning his heart to the living God. He who remains standing half-way goes backward in spite of himself. Jehu would not desist from the sins of Jeroboam because he thought it would cost him his crown, but on that very account he lost one province after another.—Lange.

2Ki_10:29. The exigencies of government.

1. Cannot ignore the influence of religion upon a people.

2. Will sanction an imperfect religion rather than lose power.

3. In danger of placing politics and dynastic interests above religious reformation.

2Ki_10:30. Zachariah, of the fourth generation, was slain by Shallum, and thus was this word of the Lord fulfilled (compare chap. 2Ki_15:12); and thus, too, according to the prophecy of Hosea (2Ki_1:4), did the Lord “avenge the blood of Jezreel upon the house of Jehu.” For when the minister of Divine judgment himself turned to idolatry, the very blood of his guilty victims might well call for vengeance on him for doing the same things for which he had executed the Divine judgment on them (Rom_2:1).—Whedon.

—The strict impartiality of Divine Justice.

1. Recognises and commends what is good in the worst characters.

2. Apportions to every action its exact measure of reward.

3. Does not interfere with the exercise of individual freedom.

—Jehu first receives praise for the work which he has done, and afterwards is denounced, in his posterity at least, for the same action (compare 2Ki_10:30 and Hos_1:4). The first of these two points throws much light upon the second. The defection of Jehu showed that he had other ends in view than the pleasing of God Personal ambition had been at the bottom of his heart, and he had destroyed that form of idolatry which was identified with the house of Ahab. But having achieved his end, he took no heed to walk in the law of the Lord. The vengeance which had fallen upon Ahab’s house had been the righteous retribution upon Ahab’s sins; but the executioner gloated over and rejoiced in his work. He had his reward in the establishment of his dynasty for four generations. What was righteous in his spirit—his steadiness of purpose and hatred of injustice—all this God blessed. But the brutal ferocity, the remorseless indifference to agony and bloodshed, these evil elements prevailed over the better, and when the fire against Baal had burnt itself out for want of fuel, nought was left but dull ashes. His zeal for righteousness did not turn inwards and burn up his own sins. When there was nothing left to destroy, his occupation was gone. The same thirst for blood which had marked him, passed down, a ghastly bequeathment, to his children, and brought the Divine curse upon them.—The Bible Educator.

2Ki_10:31. The seductive power of unbelief.

1. Arrests and paralyzes the efforts of the most zealous reformers.

2. Creates indifference to the most sublime revelations of God’s word.

3. Unfits the soul for the highest spiritual experiences.

4. Leads to the practice of the basest idolatry.

—It is an entire goodness that God cares for. Perhaps, such is the bounty of our God, a partial obedience may be rewarded with a temporal blessing, as Jehu’s severity to Ahab shall carry the crown to his seed for four generations; but we can never have any comfortable assurance of an eternal retribution if our hearts and ways be not perfect with God. Woe be to us, O God, if we be not all thine! We cannot but everlastingly depart from Thee, if we depart not from every sin. Thou hast purged our hearts from the Baal of our gross idolatries. O clear us from the golden calves of our petty corruptions, also that Thou mayst take pleasure in our uprightness, and we may reap the sweet comforts of Thy glorious remuneration!—Bp. Hall.

2Ki_10:32-33. National apostacy from God.

1. Will be Divinely punished.

2. Leaves the nation a prey to violent enemies.

3. Brings national loss and degradation.

—The reign of Jehu closed in disaster. The Syrian invasion, from combating which he had hastened on becoming king, had been vigorously pushed forward by Hazael, and was now successful. The whole country east of Jordan, comprising half of the kingdom of Israel, was wrested away. And this had been done with the accompaniment of horrible cruelty on the part of Hazael (2Ki_8:12-13). The reign of Jehu, therefore, was one of misery and calamity. He was the first Israelite king, too, who is recorded to have paid tribute to the king of Assyria. But one feature of his reign we must not forget. While he stands before us the one figure in the picture, red-handed and remorseless, we might, at first sight, take him as the embodiment of the whole monarchy and people. But he is not so. There was another emissary of God at work in the kingdom, though his name does not appear, his hand doubtless busy with healing and binding up the broken places. Elisha, the son of Shaphan, was he. Many years afterwards he lay dying, and Jehu’s grandson came to bid him farewell. “My father,” cried the king, “the chariots of Israel and the horsemen thereof;” that is, the defence and protection of the kingdom art thou, and thou art passing away. Joash was hereby confessing the truth that deeds of violence and oppression like Jehu’s have no power, and leave no advantage, but the Lord’s delight is in them that fear Him and put their trust in His mercy.—The Bible Educator.

—The character of Jehu is not difficult to understand, if we take it as a whole, and consider the general impression left us by the Biblical account. He is exactly one of those men whom we are compelled to recognize, not for what is good or great in themselves, but as instruments for destroying evil and preparing the way for good; such as Augustus Cæsar at Rome, Sultan Mahmond II. in Turkey, or one closer at hand in the revolutions of our own time and neighbourhood. A destiny, long kept in view by himself or others—inscrutable secresy and reserve in carrying out his plans—a union of cold, remorseless tenacity, with occasional bursts of furious, wayward, almost fanatical zeal; this is Jehu, as he is set before us in the historical narrative, the worst type of a son of Jacob, the “supplanter,” as he is called, without the noble and princely qualities of Israel—the most unlovely and the most coldly commended of all the heroes of his country. It is a striking instance of the gradually increasing light, even in the Jewish dispensation, that in the wider and more evangelical revelations of the later prophets the commendation on Jehu’s acts is repealed. It is declared through the voice of Hosea, that for the blood even of Jezebel and Ahaziah an account must be rendered; “I will avenge the blood of Jezreel upon the house of Jehu” (Hos_1:4). Their blood, like the blood which has been shed again and again in the convulsions of nations and churches, was a righteous retribution, is at last exacted by the just judgment which punishes the wrong-doer, not only of one party in the church or state but of both. And the accursed spot of the ancient dynasty, the very title and site of Jezreel, seemed to draw down upon itself a kind of Divine compassion. The innocent child of the prophet was to bear the name of Jezreel, and “the vow” of Jehu’s house “was to be broken.… in the great “day of Jezreel” (Hos_1:4-5; Hos_1:11). It is the same touching thought of life growing out of death which has so often forced itself on those who have seen the rich harvest springing up out of a battlefield, that out of that time and place of humiliation the name is to go back to its original signification as derived from the beauty and fertility of the rich plain, and to become a pledge of the revived beauty and richness of Israel. “I will hear and answer the heavens, and they will hear and answer the earth, and the earth shall hear and answer, and the wine and the oil of that fruitful plain, and they shall hear and answer Jezreel (that is, the seed of God), and I will sow her unto me in the earth.” And from this time the image seems to have been continued as a prophetical expression for sowing the blessings of God, and the people of Israel, as it were broadcast, as though the whole of Palestine and the world were to become, in a spiritual sense, one rich plain of Jezreel.—Stanley.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Here is all the account of the reign of Jehu, though it continued twenty-eight years. The progress of it answered not to the glory of its beginning. We have here,

I. God's approbation of what Jehu had done. Many, it is probable, censured him as treacherous and barbarous - called him a rebel, a usurper, a murderer, and prognosticated ill concerning him, that a family thus raised would soon be ruined; but God said, Well done (Kg2 10:30), and then it signified little who said otherwise. 1. God pronounced that to be right which he had done. It is justly questionable whether he did it from a good principle and whether he did not take some false steps in the doing of it; and yet (says God), Thou hast done well in executing that which is right in my eyes. The extirpating of idolaters and idolatry was a thing right in God's eyes, for it is an iniquity he visits as surely and severely as any: it was according to all that was in his heart, all he desired, all he designed. Jehu went through with his work. 2. God promised him a reward, that his children of the fourth generation from him should sit upon the throne of Israel. This was more than what took place in any of the dignities or royal families of that kingdom; of the house of Ahab there were indeed four kings, Omri, Ahab, Ahaziah, and Joram, but the last two were brothers, so that it reached but to the third generation, and that whole family continued but about forty-five years in all, whereas Jehu's continued in four, besides himself, and in all about 120 years. Note, No services done for God shall go unrewarded.

II. Jehu's carelessness in what he was further to do. By this it appeared that his heart was not right with God, that he was partial in his reformation. 1. He did not put away all the evil. He departed from the sins of Ahab, but not from the sins of Jeroboam - discarded Baal, but adhered to the calves. The worship of Baal was indeed the greater evil, and more heinous in the sight of God, but the worship of the calves was a great evil, and true conversion is not only from gross sin, but from all sin - not only from false gods, but from false worships. The worship of Baal weakened and diminished Israel, and made them beholden to the Sidonians, and therefore he could easily part with that; but the worship of the calves was a politic idolatry, was begun and kept up for reasons of state, to prevent the return of the ten tribes to the house of David, and therefore Jehu clave to that. True conversion is not only from wasteful sins, but from gainful sins - not only from those sins that are destructive to the secular interest, but from those that support and befriend it, in forsaking which is the great trial whether we can deny ourselves and trust God. 2. He put away evil, but he did not mind that which was good (Kg2 10:31): He took no heed to walk in the law of the Lord God of Israel. He abolished the worship of Baal, but did not keep up the worship of God, nor walk in his law. He had shown great care and zeal for the rooting out of a false religion; but in the true religion, (1.) He showed no care, took no heed, lived at large, was not at all solicitous to please God and to do his duty, took no heed to the scriptures, to the prophets, to his own conscience, but walked at all adventures. Those that are heedless, it is to be feared, are graceless; for, where there is a good principle in the heart, it will make men cautious and circumspect, desirous to please God and jealous of doing any thing to offend him. (2.) He showed no zeal; what he did in religion he did not do with his heart, with all his heart, but did it as if he did it not, without any liveliness or concern. It seems, he was a man that had little religion himself, and yet God made use of him as an instrument of reformation in Israel. It is a pity but that those that do good to others should always be good themselves.

III. The judgment that came upon Israel in his reign. We have reason to fear that when Jehu took no heed himself to walk in God's law the people were generally as careless as he, both in their devotions and in their conversations. There was a general decay of piety and increase of profaneness; and therefore it is not strange that the next news we hear is, In those days the Lord began to cut Israel short, Kg2 10:32. Their neighbours encroached upon them on every side; they were short in their duty to God, and therefore God cut them short in their extent, wealth, and power. Hazael king of Syria was, above any other, vexatious and mischievous to them, smote them in all the coasts of Israel, particularly the countries on the other side Jordan, which lay next him, and most exposed; on these he made continual inroads, and laid them waste. Now the Reubenites and Gadites smarted for the choice which their ancestors made of an inheritance on that side Jordan, which Moses reproved them for, Num. 32. Now Hazael did what Elisha foresaw and foretold he would do. Yet, for doing it, God had a quarrel with him and with his kingdom, as we may find, Amo 1:3, Amo 1:4. Because those of Damascus have threshed Gilead with threshing instruments of iron, therefore (says God) I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.

Lastly, The conclusion of Jehu's reign, Kg2 10:34-36. Notice is taken, in general, of his might; but, because he took no heed to serve God, the memorials of his mighty enterprises and achievements are justly buried in oblivion.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Howbeit from the sins of Jeroboam . . . Jehu departed not from after them--Jehu had no intention of carrying his zeal for the Lord beyond a certain point, and as he considered it impolitic to encourage his subjects to travel to Jerusalem, he re-established the symbolic worship of the calves.

Next: 2 Kings Chapter 11

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(29) Howbeit from the sins of Jeroboam.—Comp. 1Ki_12:28, seq., 1Ki_15:26; 1Ki_15:30; 1Ki_15:34. Jehu maintained the worship at Bethel and Dan on the same grounds of state policy as the kings who preceded him.

Howbeit.—Only; the word constantly used by the redactor to qualify his estimate of the conduct of the kings. (Comp. 2Ki_12:3; 2Ki_14:4; 2Ki_15:4.) The verse is, therefore, a parenthetic qualification of the approval implied in 2Ki_10:28.

(29-36) Jehu’s reign and death.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. who [R.V. wherewith he] made Israel to sin] See above on 2Ki_2:3. The same change is to be made in verse 31.

golden calves that were] From 1Ki_12:28-29, we see that only one image was in each place.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart,.... As to his moral conversation, he was not careful that it was according to the law of God, and what he did agreeable to it, it was not sincerely, and from the right principle:

for he departed not from the sins of Jeroboam, which made Israel to sin; which he would, if he had had a cordial respect to all the commandments of the law.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

To abolish the calf-worship was a thought which had probably never occurred to Jehu. He had religious feeling enough, and patriotism enough, to detest the utterly debasing Astarte worship; but the pure worship of Yahweh was altogether beyond and above him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Dan. This wicked policy, which was designed to prevent his subjects from submitting again to the kings of Juda, proved his ruin.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Jehu departed not from after them: herein he discovers his hypocrisy, that he follows God as far as his interest would permit; namely, in destroying the house of Ahab, and the worship of Baal, but no further; for he still resolves to keep up the worship of the calves; partly lest he should disoblige and irritate his own nobles and subjects, who had been long inured, and were heartily affected to it; and partly lest he should open a door for his people to return to their obedience to the house of David. And his sin and folly is the more inexcusable, both because he durst not trust that God with the keeping of his kingdom, of whose power, and faithfulness, and kindness to him he had such ample experience in his giving him the kingdom; and because he had so great and uncontrollable a power in the matters of religion; having first pretended, and seemed to set up, the worship of Baal with all his might, and then destroying it with no less vehemency, none daring to mutter against him in either case; and because the house of David, and kingdom of Judah, his competitor, now was, and was likely to be, in a feeble and declining condition, and much more likely to fall into his hands, than that his kingdom should come into theirs.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 29-31. Jehu"s shortcomings.

Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them. It was a crucial test of Jehu"s faithfulness to Jehovah; would he maintain the calf-worship of Jeroboam or not? With whatever intent the worship had been set up by its author, the curse of God had been pronounced against it by the chief prophet of the time, (1Ki_13:2) and his word had been attired as from heaven by two miracles. (1Ki_13:4, 1Ki_13:5) Jehu ought to have known that the calf-worship, if not as hateful to God as the Baal-worship, at any rate was hateful, was a standing act of rebellion against Jehovah, and laid the nation under his displeasure. But, while his own interests were entirely detached from the one, they were, or at least would seem to him to be, bound up with the other. The calf-worship was thought to be essential to the matureance of the divided kingdom. Abolish it, and all Israel would "return to the house of David". (1Ki_12:26-30) Jehu was not prepared to risk this result. His "zeal for Jehovah" did not reach so far. Thus his "reformation of religion" was but a half-reformation, a partial turning to Jehovah, which brought no permanent blessing upon the nation. To wit, the golden calves that were in Bethel, and that were in Dan. The erection of the calves (1Ki_12:29) was the initial sin, their worship the persistent one. (On the nature of the calf-worship, see the comment on 1Ki_12:28, and compare the "Speaker"s Commentary" on the same passage.)

Vers. 29-33. Half-heartedness punished by God as severely as actual apostasy from true religion.

The temper of the Laodiceans is no uncommon one. Men may even think that they have a "zeal for the Lord" (ver. 16), and yet show by their acts that it is every half-hearted zeal a zeal that goes a certain length, and then stops suddenly. There is no reason to doubt that Jehu honestly disliked, nay, perhaps detested, the religion of Baal. It was an effeminate, sensual, weakening, debasing system, which a rough soldier might well view with abhorrence. Jehu was honest and earnest in his opposition to it, as he showed by the measures which he took to put it down. They were no half-measures they stamped out the religion, for the time at any rate (ver. 28). But with this destructive process his zeal terminated. He did not go on to consider what he could do to reintroduce and stimulate the true worship of Jehovah. Had his thoughts moved in this direction, he would have been brought face to face with the calf-worship, and would have had to consider seriously the question of its maintenance or abolition. But this question probably never presented itself to his mind. He was not possessed by any real love of God, or desire to worship him in spirit and in truth. Had he been, he would have called in the advice and help of Elisha, and taken counsel with him as to what was best to be done. But this is exactly what he does not do. He comes into no contact with Elisha. After delivering his one great attack upon Baalism, he rests upon his oars, and is "neither cold nor hot". (Rev_3:15) Consequently, punishment fails upon him. Hazael smites him in all his coasts." While the apostate Ahab and his dynasty had maintained the kingdom, on the whole, without serious loss or diminution of power, Jehu loses province after province to Syria, is deprived of all his trans-Jordanic territories, and induced to submit to the indignity of paying tribute to Assyria. God punishes his lukewarmness as severely may we not say more severely than Ahab"s open rebellion?

Vers. 29-36. The reign of Jehu.

Under this head we note

I JEHU"S REWARD.

1. Four generations on the throne. Jehu had outwardly fulfilled the commission given him by God, and had wrought a great deliverance for Israel. This public service God acknowledged by the promise that his sons should sit upon the throne to the fourth generation. The service was outward, and the reward was outward. Approval of Jehu"s deeds did not extend to approval of every detail in his conduct. The limit generation already implies that Jehu was not all he should have been, and anticipates that his sons would not be morally better, else the line would have been continued.

2. The stain of blood. Jehu had shed much blood. Guilt could not be imputed to him in this, so far as he was acting under an express Divine command. He "delivered his soul", (Eze_33:9) however, only if this Divine command furnished the actual motive of his conduct. If the Divine mandate but covered designs of selfish ambition, the stain of blood came back on him. Hence the different judgment passed on these deeds in Hos_1:4, "I will avenge the blood of Jezreel upon the house of Jehu." In 2 Kings Jehu"s acts are regarded on their outward side, while in Hosea they are considered on their inner and spiritual side. His real character was made apparent by his subsequent deeds. He obeyed God only so far as he could at the same time serve himself. He would willingly have shed the same amount of blood to secure the throne for himself, had there been no Divine command at all. It hence became impossible to exonerate him from a measure of blood-guiltiness. By making himself one with Ahab in his sins, Jehu fell back to the position of an ordinary manslayer.

II JEHU"S FAILURE.

1. His sin. Generally it is affirmed that, after his elevation to the throne, "he took no heed to walk in the Law of the Lord God of Israel with all his heart," and particularly it is charged against him that he did not remove the golden calves of Jeroboam. He continued that idolatrous and schismatic worship at Bethel and at Dan. This means that his "zeal for the Lord" stopped short at the point needed for the consolidation of his own power. Once seated on the throne, with no more blood of Ahab"s house to shed, he became indifferent to religious reform. The self-will that underlay his pretended zeal for God thus became apparent. It seemed to him politically prudent to keep up the division of the kingdoms by perpetuating the calf-worship of Jeroboam; so, though he knew it was wrong, he refrained from interfering with it. We see in this the distinction between true and false zeal. True zeal for God is careful above all things to walk in God"s ways. It honors his commandment above considerations of expediency. It is not spasmodic, but persists in well-doing. False zeal, on the contrary, is fitful and willful. It is moved when self-interest, or private passion, or inclination, or the praise of men, coincides with the Divine command; it throws off the mask when religion and interest point in opposite directions. It is time alone can test the quality of zeal.

2. His punishment. We find that after his declension Jehu suffered severe losses of territory. Hazael and the Syrians pressed in, and took from him most of the land on the east side of Jordan. It is not difficult to connect the two things as cause and effect. Had Jehu remained faithful to God, it is not to be thought that he would have suffered these losses. Because he did not remain faithful, he was scourged more severely than perhaps another man would have been. He was raised up to punish others, and, foreseeing his declension, an instrument had been prepared to punish him. (2Ki_8:12) When God was against him, his generalship and valor were of no avail. We are thus taught that true self-interest and irreligion do not coincide. Jehu sought his own ends, and, as a politic ruler, thought it wiser to disobey God than to run the risk of putting down a popular idolatry. The result showed how short-sighted his calculations were. The wisest course, even for our own interests, is to do what God requires. Nothing more is told of the twenty-eight years" reign of Jehu. He was buried in Samaria, and his son Jehoahaz succeeded him. J.O.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Jehu departed not - So that it is plain, his religion was but superficial: otherwise it would not have given way to his policy.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Reign of Jehu

v. 29. Howbeit, in spite of this excellent showing, from the sins of Jeroboam, the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel and that were in Dan; he did not abolish the steer-worship, his knowledge of the true God not extending to that point.

v. 30. And the Lord said unto Jehu, most likely by a prophet, 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, accomplishing thereby a deed which is here readily recognized and acknowledged, thy children of the fourth generation shall sit on the throne of Israel.

v. 31. But Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart; his zeal for the Lord had not been an expression of unmixed devotion, but had largely been influenced by his own personal ambition; for he departed not from the sins of Jeroboam, which made Israel to sin.

v. 32. In those days, in consequence of the prevalent idolatry, the Lord began to cut Israel short, to cut off parts, by permitting hostile nations to take possession of remote districts. And Hazael smote them in all the coasts of Israel, his raids being carried out with boldness and meeting with success:

v. 33. from Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the river Arnon, the river which formed the southern boundary, even Gilead and Bashan, all the territory of the two and one half tribes east of Jordan.

v. 34. Now, the rest of the acts of Jehu, and all that he did, and all his might, his political and military exploits, are they not written in the Book of the Chronicles of the Kings of Israel?

v. 35. And Jehu slept with his fathers; and they buried him in Samaria. And Jehoahaz, his son, reigned in his stead.

v. 36. And the time that Jehu reigned over Israel in Samaria was twenty and eight years. Even if a person has performed important services in the kingdom of God, all this will be overlooked and forgotten if he afterward opposes the will and the Word of God. By denying or ignoring better knowledge the guilt is merely increased.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

did not leave the sins of Jeroboam son of Nebat

This speaks of Jehu committing the same sins that Jeroboam committed, as if Jeroboam's sins were a place that Jehu did not leave. AT: "did not stop committing the kinds of sins that Jeroboam son of Nebat had committed" (See: Metaphor)

Nebat

See how you translated this man's name in 2 Kings 3:3. (See: How to Translate Names)

Israel sin

Here "Israel" refers to the people who live there. AT: "the people of Israel sin" (See: Metonymy)

in executing

"in carrying out" or "in accomplishing"

what was right in my eyes

The eyes represent seeing, and seeing represents thoughts or judgment. AT: "what I judge to be right" or "what I consider to be right" (See: Metaphor)

the house of Ahab

Here Ahab's "house" refers to his "family." AT: "the family of Ahab" (See: Metonymy)

all that was in my heart

Here the "heart" represents "desire." AT: "all that I desired for you to do" or "all that I wanted you to do" (See: Metonymy)

sit on the throne

Sitting on the throne represents ruling as king. AT: "be the kings" (See: Metonymy)

to the fourth generation

This refers to his son, grandson, great-grandson, and great-great-grandson. AT: "to the 4th generation" or "for four more generations" (See: Ordinal Numbers)

Jehu took no care to walk in the law of Yahweh

Here "walking" refers to "living." AT: "Jehu was not careful to live according to the law of Yahweh" (See: Idiom)

with all his heart

Here the "heart" refers to a person's will and desire. AT: "in everything that he did" or "with all of his will" (See: Metonymy)

He did not turn away from the sins of Jeroboam

To "turn away" from something means to stop doing it. AT: "Jehu did not stop from sinning in the same ways as Jeroboam" (See: Idiom)

translationWords

sin

Jeroboam

kingdom of Israel

gold

cow

Bethel

Dan

generation

walk

law

Yahweh

God

Israel

heart

turn

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

However, from the sins of Yerovom, etc. Out of fear, that the kingdom return to the House of Dovid, as Yerovom had feared.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.