2 Kings 9:14

2Ki 9:14 So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramothgilead, he and all Israel, because of Hazael king of Syria.

Ver. 14. Now Joram had kept Ramothgilead.] Which he had newly won from the Syrians in this expedition, but had somewhat to do to hold it.

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 9:14-15. So Jehu conspired against Joram — Contrived with the rest of the captains how to destroy Joram: for which they had the fairer opportunity, because he was gone from the army to Jezreel. Now Joram had kept Ramoth-gilead — That is, kept a strong garrison there, upon the frontiers of his kingdom, it having been taken by him before this time, although the taking of it be not mentioned. He and all Israel, because of Hazael, &c. — He left an army also there, or in the neighbouring parts, to watch Hazael’s motions; so that Jehu had the army with him which Joram had left, being gone home to Jezreel, ill wounded. Jehu said, Let none go forth out of the city — Or, from the city: that is, from within it, or from before it; from the siege or army; to go tell it in Jezreel — For he knew how necessary secrecy was to the execution of such great designs as he had in hand.

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

DEATH OF JEHORAM, 2Ki_9:14-26.

14. Joram had kept Ramoth-gilead — Rather, was keeping watch in Ramoth-gilead. He had forcibly taken it out of the hands of the Syrians, and now had all the army there to guard it lest it should be retaken by Hazael. The king himself, as we have already seen, (2Ki_8:28,) had been wounded during the siege by the Syrian archers, but after having taken it, he left it in charge of the army under command of Jehu, and returned to Jezreel to be healed of his wounds.

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

9:14-15 led a conspiracy: Because Jezreel, where Joram was recovering from his wounds, lay about forty-five miles away, Jehu’s coup needed to be carried out swiftly and inconspicuously.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joram had kept Ramoth-gilead--rather, "was keeping," guarding, or besieging it, with the greater part of the military force of Israel. The king's wounds had compelled his retirement from the scene of action, and so the troops were left in command of Jehu.

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

Verse 14. Joram had kept Ramoth-gilead] The confederate armies appear to have taken this city; but they were obliged to watch their conquests, as they perceived that Hazael was determined to retake it if possible.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14, 15) Now Joram had kept Ramoth-gilead . . . But king Joram was returned.—Rather, Now Joram had been on guard in Ramoth-gilead . . . And Jehoram the king returned. The whole is a parenthesis intended to explain Jehu’s words in 2Ki_9:15 : “Let none go forth . . . to tell it in Jezreel.” Although substantially a repetition of 2Ki_8:28-29, it was hardly “superfluous” (Thenius) to remind the reader at this point of Joram’s absence—a material element in the success of the conspiracy. Graf’s conjecture that Jehu should be read instead of Joram is an obvious one, but hardly correct.

Because of Hazael.—Rather, against Hazael.

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

14. conspired against Joram] The verb has the notion of ‘binding’. Hence it implies here that Jehu made a league with the other generals to carry out the deposition and slaying of Joram. The word in the form here used is found again 2Ch_24:25-26 of those who combined ‘to execute judgement’ on Joash king of Judah.

Now Joram had kept [R.V. omits had] Ramoth-gilead] The reference is to the existing state of the war. The army of Israel was in Ramoth, to protect the place against the threatened invasion of the Syrians.

he and all Israel] Meaning the greater part of the army, all the soldiery which could come into the field. Syria was clearly a most formidable enemy. Hazael was carrying out to the full the predictions of Elisha (2Ki_8:12).

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.

So Jehu rode in a chariot,.... In great pomp and majesty as a king:

and went to Jezreel: set forward on a march thither with his captains, and part of his army at least, from Ramothgilead; which, according to Bunting (n), was twenty four miles:

for Jordan lay there; to be cured of his wounds, as before observed:

and Ahaziah king of Judah was come down to see Joram; see Kg2 8:29.

(n) Travels, &c. p. 166.

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

Had kept - Rather, “was keeping watch.” The city had been taken: but the war continuing, and there being a danger of the Syrians recovering it, Joram and all Israel (i. e., the whole military force) were guarding the recent conquest, while Hazael threatened it.

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

Conspired, with the captains. (Menochius) -- Besieged, as it is observed above, chap. xxviii. 29. Hebrew, "had kept (Haydock) or observed;" watching the motions of Hazael, lest he should return, or succour the citadel.

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).

Joram had kept Ramoth-gilead; which interpreters conclude to have been taken by Joram before this time, though the taking of it be not mentioned. This they gather, first, from the mention of the inner chamber, 2Ki 9:2, and of the top of the stairs here; secondly, from 2Ki 9:15, Let none go forth out of the city. But these arguments seem not to be cogent. Not the former, because there might be some suburbs or outbuildings belonging to the city, or not far from it, which the Israelite might have in their possession. Nor the latter, as we shall there see. And if it was taken, why should all Israel be there to keep it, for which a strong garrison was sufficient? The words therefore may be otherwise rendered, exactly according to the Hebrew,

Joram had kept, or did keep, (to wit, by his army left there,) or put guards, or laid siege at, or to, (for so the particle beth is oft used,)

Ramoth-gilead. And therefore he had all Israel, i.e. all the military force of Israel, with him, that he might both maintain the siege, and withal oppose Hazael, who sought to relieve it.

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

So Jehu the son of Jehoshaphat the son of Nimshi (see the comment on ver. 2) conspired against Joram. It is not meant that there was a secret conspiracy previous to the prophet"s coming, but that, by the open acts which followed on his coming, Jehu and the captains were guilty of a "conspiracy." Now Joram had kept Ra-moth-Gilead; rather, now Joram was keeping Ramoth-Gilead. Joram, in his capacity of chief ruler, was keeping, i.e. defending, Ramoth-Gilead against the Syrians with the bulk of his forces. He and all Israel, because of Hazael King of Syria; since Hazael wished to win the city back, and would have done so, had it not been stoutly defended. The writer speaks of Joram as the defender, though he was absent, because the defense was made under his orders. Then, to lore-vent misunderstanding, he repeats what he had already said in 2Ki_8:29 with respect to Joram"s wounds, and his retirement to Jezreel to be healed of them.

Vers. 14-37. Jehu as avenger.

No sooner is Jehu proclaimed king than, with characteristic decision, he gives orders that no one be permitted to leave the city to carry news to Jehoram; then, mounting his chariot, he drives off furiously to Jezreel. Whatever Jehu did, he did "with all his might". (Ecc_9:10) It is this vigorous decision of character which made him so suitable an instrument in executing God"s vengeance on the house of Ahab,

I JEHU"S APPROACH TO JEZREEL.

1. The watchmans announcement. In the far distance the watchman on the tower of Jezreel beholds a company of horsemen rapidly approaching. What can it portend? The report is brought to the king, who unsuspiciously sends out a messenger on horseback to inquire. Towers and watchmen are for the protection of a city and its inhabitants. But except the Lord keep the city, the watchman waketh but in vain". (Psa_127:1) And if the Lord decrees the destruction of a city, or of those in it, towers and watchmen will do little to protect them.

2. Successive messengers. These verses are chiefly interesting as illustrating the character of Jehu. The messenger sent by Jehoram soon reaches the company, and asks, "Is it peace?" The idea probably is, "What tidings from the field of battle?" Jehu does not even answer him civilly, but, with a rude "What hast thou to do with peace?" he orders him to turn behind him. A man this who will brook no delay, submit to no curb, endure no check, in his imperious course. He sweeps obstacles from his path, and bends them to his will. This messenger returns not, and a second, sent out from the king, meets a like reception, and is also compelled to ride behind.

3. Jehu recognized. At length the horsemen are near enough for the watchman to get a closer view, and he has no difficulty in recognizing the furious driving of the leading figure as the driving of Jehu. It is familiar to all that character imprints itself on manner. Physiognomy, walk, gesture, handwriting even, are windows through which, to an observant eye, the soul looks out. Hypocrisy may create a mask behind which the real character seeks to hide itself. But hypocrisy, too, has characteristic ways of betraying its presence, and the mask cannot always be kept on. If we wish habitually to appear true, we must be true.

II JEHORAM AND AHAZIAH SLAIN.

1. The fateful meeting. On learning that Jehu was approaching, King Jehoram, now convalescent, prepared his chariot, and, accompanied by Ahaziah of Judah, went out to meet his captain.

(1) The two encountered at the portion of Naboth the Jezreelite. Strange coincidence, only, as we shall see below, more than coincidence. As the chariots meet, the king puts the anxious question, "Is it peace, Jehu?" Alas! the day of peace is over; it is now the day of vengeance.

(2) Jehu throws no disguise over his intentions. With his usual vehement abruptness he at once bursts forth, "What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?" Jehu was right: there can be no peace in a state when the foundations of religion and morality are everywhere subverted. When fountains of immorality are opened at head-quarters, their poisonous influence speedily infects the whole nation. (Hos_4:5) They who are responsible for the subversion of righteousness in a state, must bear the penalty.

(3) Jehoram needed to hear no more. He saw at a glance the situation, and with a shout, "Treachery, O Ahaziah!" he turned and fled. But there was no grain of pity in Jehu. With fierce promptitude he seizes his bow, fits one arrow to the string, and, taking sure aim, smites the flying king right through the heart. Jehoram falls is dead.

1. Blood for blood. The tragedy thus transacted was in the immediate neighborhood of Naboth"s vineyard. On that very spot, or near it, Naboth"s own blood had been shed, (1Ki_21:13) and, as this verse shows (ver. 26), not his alone, but the blood of his sons. Thither, after the murder, Ahab went down to take possession of the vineyard, and there, when he arrived, he found Elijah standing, waiting to denounce upon him the doom of blood. This was not all, for among those who rode with Ahab that day were two of his captains, one of them Bidkar, the other this Jehu, who heard the prophetic announcements against Ahab and his family. (1Ki_21:19-24) Ahab himself was subsequently spared, but the doom predicted against him had now fallen on his son: "In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine". (1Ki_21:19) That prophecy, probably, had never altogether left the mind of Jehu, but now it came home to him with fresh force as he saw it actually fulfilled by his own hand. Bidkar, too, as it chanced, was there, and Jehu recalled to him the prophetic oracle. Then, to give it literal accomplishment, he bade Bidkar give orders that the corpse of Jehoram should be thrown into the plat of ground which formerly belonged to

2. Naboth. Startling correspondences often thus occur between sin and its mode of punishment. When they occur in fiction, we speak of them as instances of "poetic justice." But poetry, in this as in other cases, is "unconscious philosophy," and is not opposed to truth. Its truth in such representations lies rather in seizing and bringing to light actual laws in the moral government of the world. There is a singular tendency in events in history to fold back on each other even dates and places presenting a series of marvelous coincidences.

3. A partner in doom. The King of Judah had, the moment the alarm was given, sought his own safety. He fled "by the way of the garden house was it the "garden of herbs," into which Naboth"s vineyard had been converted? (1Ki_21:2) But in vain. The peremptory Jehu allows nothing to escape his vigilance, and immediately he is on Ahaziah"s track. His command was, "Smite him also in the chariot," and this was done, "at the going up to Gur, which is by Ibleam." Ahaziah continued his flight to Megiddo, where he died. A slightly different account of the manner of his death is given in 2Ch_22:9. Whatever the precise circumstances of the death, we cannot but see in it

1. a righteous retribution for his own sins; and

2. an example of the end of evil association.

Through his mother Athallah, daughter of Jezebel, he was brought into close and friendly relations with the court of Samaria, and, sharing in the crimes of Ahab"s house, shared also in their fate. It was his visit to King Jehoram which immediately brought down this doom upon him,

III THE FATE OF JEZEBEL.

1. Her daring defiance. When Jehoram had been slain, the end of Jezebel, the prime mover and presiding spirit in all the wickedness that had been wrought in Israel, could not be far distant. Jezebel perfectly apprehended this herself, for, on hearing that Jehu had come to Jezreel, she prepared to give him a defiant reception. While one loathes the character of the woman, it is impossible not to admire the boldness and spirit with which she faces the inevitable. Her proud, imperious nature comes out in her last actions. She paints her eyelids with antimony, tires her head, and adorns her person, as if she was preparing for some festal celebration. Then she plants herself at the window, and, when Jehu appears, assails him with bitter taunting words. "Is it peace, thou Zimri, thy master"s murderer?" she mockingly asked. What a power for evil this woman had been in Israel! What a power, with her strong intellect and will, she might have been for good!

2. Her ghastly end. If Jezebel thought, by this show of imperious defiance, to produce any effect on Jehu, perhaps to disarm him by sheer admiration of her boldness, she had mistaken the man. Jehu"s impetuous nature was not to be thus shaken from its purpose. He quickly brought the scene to a conclusion. "Who is on my side? who?" he cried, lifting up his eyes to the windows. Two or three eunuchs, no friends of Jezebel, and anxious only to please the new ruler, gave the needful sign. "Throw her down," was the pitiless order; and in another instant the painted Jezebel was hurled from the palace window, and, dashed on the ground, was being trodden by the hoofs of the horses. Pitiless herself, she now met with no compassion. One who had shed much blood, and rejoiced in it, her own blood was now bespattered on the wall and on the horses. Jehu had no compunctions, but, fresh from the dreadful spectacle, entered the palace, and sat down to eat and drink. But the climax was yet to come. As if even he felt that, vengeance being now sated, some respect was due to one who had so long held sway in Israel, he bade his servants "Go, see now this cursed woman, and bury her: for," he said, "she is a king"s daughter." The servants went, but soon returned with a shocking tale. Attracted by the scent of blood, the prowling city dogs had found their way into the enclosure, and, short as the time had been, all that remained of haughty Jezebel was the skull, and feet, and palms of the hands, strewn about the court.

3. A prophecy fulfilled. Such was the dreadful end of this haughty, domineering, evil woman. Possibly even Jehu could not restrain a shudder when he heard of it. He had not thought of it before, but now he recalled the close of that awful prophecy of Elijah to Ahab, "The dogs shall eat Jezebel by the wall of Jezreel", (1Ki_21:23) the terms of which had been repeated to him by Elisha"s messenger, (ver. 10). That word of God had been fulfilled with ghastly literalness. Would that men would lay to heart the lemon, and believe that all God"s threatenings will be as certainly fulfilled! 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.

Nimshi

Translate the name of this man the same as you did in 2 Kings 9:2. (See: How to Translate Names)

Now Joram

This word is used here to mark a break in the main story line. Here the author tells background information about about how Joram was wounded and went to recover in Jezreel. (See: Background Information)

all Israel

These refers only to the Israelite army and not to everyone who lives in Israel. AT: "he and his army" or "he and the Israelite army" (See: Synecdoche)

to be healed of

This can be stated in active form. AT: "to recover from" (See: Active or Passive)

the wounds that the Arameans had given him

This means that he was wounded in battle with the Arameans. AT: "wounds that Joram got during the battle with the Aramean army" (See: Assumed Knowledge and Implicit Information)

against Hazael king of Aram

This refers to Hazael and his army. AT: "against Hazael king of Aram and his army" (See: Synecdoche)

Hazael

Translate the name of this man the same as you did in 2 Kings 8:8. (See: How to Translate Names)

Jehu said to the servants of Joram

This refers to the officers who were with Joram at Ramoth Gilead.

If this is your opinion

"If you are in agreement with me" Jehu uses this phrase to refer to if people are supportive of him being king and of his decisions. AT: "If you truly want me to be your king" (See: Assumed Knowledge and Implicit Information)

in order to go tell this news in Jezreel

This refers to telling Joram and his army of Jehu's plans. AT: "to warn king Joram and his army in Jezreel" (See: Assumed Knowledge and Implicit Information)

Now Ahaziah

The word "now" is used here to mark a break in the main story line. Here the author tells background information about Ahaziah visiting Joram. (See: Background Information)

translationWords

Joram

Aram

cure

chariot

rest

kingdom of Judah

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