2 Kings 9:25

2Ki 9:25 Then said [Jehu] to Bidkar his captain, Take up, [and] cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the LORD laid this burden upon him;

Ver. 25. Then said Jehu to Bidkar his captain.] Heb., Triarium suum, his third captain, or captain of a third part of his forces.

The Lord laid this burden.] {See Trapp on "Mal 1:1"}

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.

Or, spake this prophecy against him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

cast him in the portion of the field of Naboth the Jezreelite, &c.--according to the doom pronounced by divine authority on Ahab (Kg1 21:19), but which on his repentance was deferred to be executed on his son.

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 25. Cast him in the portion of the field] This was predicted, 1 Kings 21; and what now happened to the son of Ahab is foretold in 1Kg 21:29 of that chapter.

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

(25) Then said Jehu.—Literally, And he said.

Bidkar.—The Syriac gives Bar-dĕkar, “son of stabbing,” i.e., “stabber,” “slayer” a very suitable name for Jehu’s squire. The Hebrew name is, therefore, a contraction of Ben-dekar. (Comp. Bedan, “son of Dan,” i.e., Danite, 1Sa_12:11; and Bedad, “son of Hadad,” in 1Ch_1:46.)

Captain.—Adjutant, aide-de-camp, chief (2Ki_7:2).

Remember how that, when I and thou rode together.—This gives the sense of the Hebrew correctly. Literally, remember thou me and thee riding together. The word rendered “together” probably means riding side by side on horseback in attendance on the king. The Targum, vulg., and Kimchi interpret, riding together in the same chariot; Josephus, riding together in Ahab’s chariot behind him.

The Lord laid this burden upon him.—Rather, Jehovah uttered this (prophetic) utterance upon (i.e., about) him. (Comp. the oracle uttered by Elijah against Ahab when taking possession of Naboth’s vineyard, 1Ki_21:17, seq., 1Ki_21:29.)

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

25. rode together after Ahab his father] Jehu had long experience of the doings of Ahab’s family, and had not forgotten the prophetic words of Elijah. ‘Little did he think when he heard that message that his hands would act it’ (Bp Hall). By ‘riding together after Ahab’ we are not to understand that they were both together in the same chariot or both in Ahab’s chariot, but that they were together among the king’s retinue, when he went down to take possession of Naboth’s vineyard.

laid this burden upon him] Or (as R.V. margin) ‘uttered this oracle against him’. The noun is that which is so often used by the prophets, especially Isaiah, for the oracle spoken against any city or nation. Cf. Isa_13:1; Isa_15:1; Isa_17:1; Isa_19:1, &c. Also 2Ch_24:27. The verb also is cognate with the noun, and signifies here ‘to lift up’, i.e. the voice, in the utterance of a prophecy.

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.

And his servants carried him in a chariot to Jerusalem,.... With the leave of Jehu, because he was the grandson of Jehoshaphat, a sincere worshipper of God, Ch2 22:9,

and buried him in his sepulchre with his fathers in the city of David; see Kg1 22:50.

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

Rode together after Ahab - The Assyrian sculptures make it probable that Josephus was right in interpreting this “rode side by side behind Ahab in his chariot.” The Assyrian monarchs, when they go out to war, are frequently attended hy two guards, who stand behind them in the same chariot.

Burden - Compare the use of the same word in Isaiah (Isa 13:1; Isa 15:1, etc.), and in Lamentations Lam 2:14, for a denunciation of woe.

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

Sitting. Hebrew, "rode together after," as if they were two abreast. (Calmet) --- Burden, or dreadful misfortune. (Menochius)

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).

When I and thou rode together after Ahab his father; which might be when Ahab went in his chariot, attended with his nobles or chief officers, (of which these were two,) to take a formal and solemn possession of Naboth’s land; for then the prophet Elijah met him, and denounced this judgment against him, 1Ki 21:17, &c.

This burden, i.e. this grievous prophecy; for such are oft and truly called burdens, as Isa 13:1; 15:1; Jer 23:33,34; Na 1:1.

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

25. For remember — Jehu remembers, and in substance repeats, the word of the Lord by Elijah, (1Ki_21:19; 1Ki_21:29,) and, conscious that he himself is the minister of judgment, he fulfils the word of the Lord. “This,” says Kitto, “completes the first act of this awful tragedy, which reads like the old Greek dramas — but far less old than this — of accomplished fate. The appointed executer of the doom was himself the witness of its being imposed. All is complete.”

Laid this burden upon him — This burden of judgment; that is, pronounced upon him this doom.

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

Then said Jehu to Bidkar his captain; literally, his thirdsman; Keil renders "his aide-de-camp," probably one of those who was in his chariot with himTake up, and cast him in the portion of the field of Naboth the Jezreelite. "Take up the body," i.e. "and cast it into the plot of ground which once belonged to Naboth the Jezreelite, and was forfeited to the crown at his death, (1Ki_21:15) and taken possession of by Ahab". (1Ki_21:16) The reason for the order follows. For remember how that, when I and thou rode together after Ahab his father, the Lord laid this burden upon him. The LXX have mnhmoneuw, "I remember;" but the Hebrew text is rkz, not rkza "Remember" (imperative mood) is the correct translation. Jehu recalls his captain"s recollection to an occurrence which was deeply impressed upon his own. "When thou and I rode together after Ahab" probably means "when we two stood behind Ahab in his chariot." The Assyrian sculptures usually represent the monarch as attended by two body-guards, who ride in the same chariot with him, standing up behind him, and often interposing their shields to protect his person. In this near proximity Jehu and Bidkar would hear any speech which was addressed to Ahab. By a "burden" is meant a sentence of punishment. (comp. Isa_13:1 Isa_15:1 Isa_17:1; etc.; Nah_1:1, etc.) Surely I have seen yesterday the blood of Naboth. (comp. 1Ki_21:19, where the same idea of retribution is expressed, though in different words) Jehu, after the lapse of fourteen or fifteen years, naturally had forgotten the exact words used. And the blood of his sons. The execution of Naboth"s sons had not been mentioned previously; but, under the rude jurisprudence of the age, (2Ki_14:6) sons were usually slain with their fathers. And, unless they had been removed, Ahab could not have inherited the vineyard. Saith the Lord; and I will requite thee in this plat, saith the Lord. This was the gist of the prophecy, which ran as follows: "In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine." Now therefore take and cast him into the plat of ground, according to the word of the Lord. The evil prophesied against Ahab had been formally and expressly deferred to his son"s days on Ahab"s repentance (cf. 1Ki_21:29)

Vers. 25-37. Retribution may be long in coming, but it comes at last.

Even a heathen could say, "Raro antecedentem scelestum deseruit pede poena claudo" (Horace, "Od.," 3:2, lines 31, 32). Yet throughout all history evil-disposed men have persisted in wicked and cruel conduct, just as if it was not only possible, but probable, that retribution would be escaped. The lesson thus needs continually to be impressed on men, that, sooner or later, retribution must come that there is no escape from it, Retribution must come

I BECAUSE GOD RULES THE UNIVERSE, AND GOD IS JUST. Disbelief in retribution is essentially atheistic. It implies either that there is no God, or that God is without one or more of those attributes which make him God. A just God must have the will to punish; an omnipotent God must have the power to punish. If a so-called God did not punish sin, he must be either not just, or not omnipotent, or not either; but then he would not be God. As Bahr says, "A God without vengeance, i.e. who cannot and will not punish, is no God, but a divinity fashioned from one"s thoughts.

II BECAUSE GOD HAS DECLARED THAT IT SHALL COME, AND GOD IS TRUE. God has said to each man, through his conscience, that he will punish sin. Remorse and reset, the dissatisfaction of a guilty conscience, are such punishment begun. In his Word God has expressly declared that he "will reward every man according to his works" (Psa_62:12; Pro_24:12; Mat_16:7; Rom_2:6; 2Ti_4:14) that he "will by no means clear the guilty"; (Exo_34:7) that "indignation and wrath, tribulation and anguish, shall be on every soul of man that doeth evil". (Rom_2:8, Rom_2:9) Nothing is more plainly taught in the whole of Scripture, from the beginning to the end, than requital, retribution, condign punishment. Ahab"s case is singular, not in the general principle, but only in the exact correspondence between the sin and its punishment. Such correspondence is rare and abnormal; but it does occur from time to time, and, when it occurs, there is something about it that is most impressive and striking. When the author of proscription, Marius, is himself proscribed; when the dethroner of kings, Napoleon L, is himself dethroned; when the inventor of conspiracies, Titus Oates, falls a victim to an invented conspiracy; when Robespierre and Danton, who have ruled by the guillotine, perish by the guillotine; justice" as it has been called, is satisfied, and the world at large is forced to recognize and acknowledge that requital has taken place in a signal way.

III BECAUSE ANY NEGATIVE INSTANCE THAT CAN BE PRODUCED WILL ONLY SHOW A DELAY, NOT AN ABROGATION OF THE SENTENCE. Infinite time is at the disposal of the Almighty. Men are impatient, and, if retribution does not overtake the sinner speedily, are apt to conclude that it will never overtake him. But with the Almighty "one day is as a thousand years, and a thousand years as one day." The important thing to be borne in mind is the end; and the end will not be reached till "the judgment is set, and the books are opened", (Dan_7:10) and men are "judged out of those things which are written in the books, according to their works". (Rev_20:12) Punishment may be long in coming the ungodly may continue during their whole lifetime in prosperity. But there remains a future. Where the heathen felt and said, "Raro," the Christian will say, Nuquam antecedentem scelestum deseruit pede poena claudo."

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

Bidkar

This is the name of a man. (See: How to Translate Names)

Pick him up and throw him

"Pick up his dead body and throw it" or "Take his corpse and throw it"

Think about how

"Remember"

after Ahab his father

This means that they rode in the chariot behind Ahab's chariot. AT: "behind his father Ahab's chariot" (See: Assumed Knowledge and Implicit Information)

Yahweh placed this prophecy against him

"Yahweh spoke this prophecy against Ahab"

the blood of Naboth and the blood of his sons

Here the word "blood" refers to "murder" AT: "the murder of Naboth and the murder of his sons" (See: Metonymy)

I will surely make you pay for it

This means that he will punish Ahab as he deserves for the evil he has done. AT: "I will give you what you deserve for the evil you have done" (See: Assumed Knowledge and Implicit Information)

pick him up and throw him on this field

"take Joram's dead body and throw it into the field of Naboth"

according to the word of Yahweh

"to fulfill the prophecy spoken to us"

translationWords

ancestor

prophet

blood

son

word of God

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

Were riding together. How you and I were riding together (other texts: as a pair) after Achov on the day that he killed Navos.

When Adonoy put upon him. This prophecy through Eliyahu the prophet, and we heard.

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.