2 Kings 9:2

This Jehoshaphat is different from the earlier king of Judah, who was Asa's son.

Jehu received a prophetic endorsement to become king, but this did not mean approval of all his actions. However, he did have a divine command to punish the house of Ahab for their wickedness and idolatry (2 Kings 9:8–10).

The writer summarizes Jehu's takeover, which started Israel's fourth dynasty, in four steps:

1. Elisha sent a prophet to the army camp at Ramoth-gilead to anoint Jehu as Israel's next king (2 Kings 9:1–10).

2. Jehu's soldiers learned about the prophet's visit and declared Jehu king (2 Kings 9:11–15).

3. Both Joram and King Ahaziah of Judah were killed (2 Kings 9:16–29).

4. Jezebel was killed (2 Kings 9:30–37).

carry him to an inner chamber--both to ensure the safety of the messenger and to prevent all obstruction in the execution of the business.

We have here the anointing of Jehu to be king, who was, at this time, a commander (probably commander-in-chief) of the forces employed at Ramoth-Gilead, Kg2 9:14. There he was fighting for the king his master, but received orders from a higher king to fight against him. It does not appear that Jehu aimed at the government, or that he ever thought of it, but the commission given him was a perfect surprise to him. Some think that he had been anointed before by Elijah, whom God ordered to do it, but privately, and with an intimation that he must not act till further orders, as Samuel anointed David long before he was to come to the throne: but that it not at all probable, for then we must suppose Elijah had anointed Hazael too. No, when God bade him do these things he bade him anoint Elisha to be prophet in his room, to do them when he was gone, as God should direct him. Here is,
I. The commission sent.
1. Elisha did not go himself to anoint Jehu, because he was old and unfit for such a journey and so well known that he could not do it privately, could not go and come without observation; therefore he sends one of the sons of the prophets to do it, Kg2 9:1. They not only reverences him as their father (Kg2 2:15), but observed and obeyed him as their father. This service of anointing Jehu, (1.) Had danger in it (Sa1 16:2), and therefore it was not fit that Elisha should expose himself, but one of the sons of the prophets, whose life was of less value, and who could do it with less danger. (2.) It required labour and was therefore fitter for a young man in his full strength. Let youth work and age direct. (3.) Yet it was an honourable piece of service, to anoint a king, and he that did it might hope to be preferred for it afterwards, and therefore, for the encouragement of the young prophets, Elisha employed one of them: he would not engross all the honours to himself, nor grudge the young prophets a share in them.
2. When he sent him, (1.) He put the oil into his hand with which he must anoint Jehu: Take this box of oil Solomon was anointed with oil out of the tabernacle, Kg1 1:39. That could not now be had, but oil from a prophet's hand was equivalent to oil out of God's house. Probably it was not the constant practice to anoint kings, but upon the disturbance of the succession, as in the case of Solomon, or the interruption of it, as in the case of Joash (Kg1 11:12), or the translation of the government to a new family, as here and in the case of David; yet it might be used generally, though the scripture does not mention it. (2.) He put the words into his mouth which he must say (Kg2 9:3) - I have anointed thee king, and, no doubt, told him all the rest that he said, Kg2 9:7-10. Those whom God sends on his errands shall not go without full instructions. (3.) He also ordered him, [1.] To do it privately, to single out Jehu from the rest of the captains and anoint him in an inner chamber (Kg2 9:2), that Jehu's confidence in his commission might be tried, when he had no witness to attest it. His being suddenly animated for the service would be proof sufficient of his being anointed to it. There needed no other proof. The thing signified was the best evidence of the sign. [2.] To do it expeditiously. When he went about it he must gird up his loins; when he had done it he must flee and not tarry for a fee, or a treat, or to see what Jehu would do. It becomes the sons of the prophets to be quick and lively at their work, to go about it and go through it as men that hate sauntering and trifling. They should be as angels that fly swiftly.
II. The commission delivered. The young prophet did his business with despatch, was at Ramoth-Gilead presently, Kg2 9:4. There he found the general officers sitting together, either at dinner or in a council of war, Kg2 9:5. With the assurance that became a messenger from God, notwithstanding the meanness of his appearance, he called Jehu out from the rest, not waiting his leisure, or begging his pardon for disturbing him, but as one having authority: I have an errand to thee, O captain. Perhaps Jehu had some intimation of his business; and therefore, that he might not seem too forward to catch at the honour, he asked, To which of all us? that it might not be said afterwards he got it by speaking first, but they might all be satisfied he was indeed the person designed. When the prophet had him alone he anointed him, Kg2 9:6. The anointing of the Spirit is a hidden thing, that new name which none knows but those that have it. Herewith,
1. He invests him with the royal dignity: Thus saith the Lord God of Israel, whose messenger I am, in his name I have anointed thee king over the people of the Lord. He gives him an incontestable title, but reminds him that he was made king, (1.) By the God of Israel; from him he must see his power derived (for by him kings reign), for he must use it, and to him he must be accountable. Magistrates are the ministers of God, and must therefore act in dependence upon him and with an entire devotedness to him and to his glory. (2.) Over the Israel of God. Though the people of Israel were wretchedly corrupted, and had forfeited all the honour of relationship to God, yet they are here called the people of the Lord, for he had a right to them and had not yet given them a bill of divorce. Jehu must look upon the people he was made king of as the people of the Lord, not as his vassals, but God's freemen, his sons, his first-born, not to be abused or tyrannized over, God's people, and therefore to be ruled for him, and according to his laws.
2. He instructs him in his present service, which was to destroy all the house of Ahab (Kg2 9:7), not that he might clear his own way to the throne, and secure to himself the possession of it, but that he might execute the judgments of God upon that guilty and obnoxious family. He calls Ahab his master, that the relation might be no objection. "He was thy master, and to lift up thy hand against his son and successor would be not only base ingratitude, but treason, rebellion, and all that is bad, if thou hadst not an immediate command from God to do it. But thou art under higher obligations to thy Master in heaven than to thy master Ahab. He has determined that the whole house of Ahab shall perish, and by thy hand; fear not: has not he commanded thee? Fear not sin; his command will justify thee and bear thee out: fear not danger; his command will secure and prosper thee." That he might intelligently, and in a right manner, do this great execution on the house of Ahab, he tells him, (1.) What was their crime, what the ground of the controversy, and wherefore God had quarrel with them, that he might have an eye to that which God had an eye to, and that was the blood of God's servants, the prophets and others, faithful worshippers, which they had shed, and which must now be required at the hand of Jezebel. That they were idolaters was bad enough, and merited all that was brought upon them; yet that is not mentioned here, but the controversy God has with them is for their being persecutors, not so much their throwing down God's altars as their slaying his prophets with the sword. Nothing fills the measure of the iniquity of any prince or people as this does nor brings a surer or a sorer ruin. This was the sin that brought on Jerusalem its first destruction (Ch2 36:16) and its final one, Mat 23:37, Mat 23:38. Jezebel's whoredoms and witchcrafts were not so provoking as her persecuting the prophets, killing some and driving the rest into corners and caves, Kg1 18:4. (2.) What was their doom. They were sentenced to utter destruction; not to be corrected, but to be cut off and rooted out. This Jehu must know, that his eye might not spare for pity, favour, or affection. All that belonged to Ahab must be slain, Kg2 9:8. A pattern is given him of the destruction intended, in the destruction of the families of Jeroboam and Baasha (Kg2 9:9), and he is particularly directed to throw Jezebel to the dogs, Kg2 9:10. The whole stock of royal blood was little enough, and too little, to atone for the blood of the prophets, the saints and martyrs, which, in God's account, is of great price.
The prophet, having done this errand, made the best of his way home again, and left Jehu alone to consider what he had to do and beg direction from God.

One of the children of the prophets - The Jews say that this was Jonah the prophet, the son of Amittai.
Gird up thy loins - What thou hast to do requires the utmost despatch.

And when thou comest thither,.... To Ramothgilead; but from whence he went is uncertain, doubtless where there was a school of the prophets, perhaps that which was erected near Jordan, on the other side of which lay Ramothgilead, 2 Kings 6:1,

look out there Jehu the son of Jehoshaphat the son of Nimshi; the same that Elijah was ordered to anoint, but it was deferred till now, a reprieve being granted to Ahab upon his humiliation, 1 Kings 19:16,

and go in, and make him arise up from among his brethren; the captains of the army:

and carry him into an inner chamber; a chamber within a chamber, as in the original; this he was to do for secrecy, that it might not be seen what he did to Jehu; and lest he should be prevented doing it by the captains, or be exposed to danger for doing it; since that might be deemed treason to do what he was to do, and did, as follows.

Partly that the work may not be hindered, and partly for the security of thy own person. See .

Anointing of Jehu by Command of Elisha. - While the Israelitish army was at Ramoth, Elisha executed the last of the commissions which Elijah had received at Horeb (Kg1 19:16), by sending a pupil of the prophets into the camp to anoint Jehu the commander-in-chief of the army as king, and to announce to him, in the name of Jehovah, that he would be king over Israel; and to charge him to exterminate the house of Ahab.
Kg2 9:1-3
Kg2 9:1-3 contain the instructions which Elisha gave to the pupil of the prophets. השׁמן פּך as in Sa1 10:1. יהוּא שׁם ראה, look round there for Jehu. וגו הקמתו, let him (bid him) rise up from the midst of his brethren, i.e., of his comrades in arms. בּחדר חדר: the true meaning is, "into the innermost chamber" (see at Kg1 20:30). Kg2 9:3 contains only the leading points of the commission to Jehu, the full particulars are communicated in the account of the fulfilment in Kg2 9:6. "And flee, and thou shalt not wait." Elisha gave him this command, not to protect him from danger on the part of the secret adherents of Ahab (Theodoret, Cler.), but to prevent all further discussions, or "that he might not mix himself up with other affairs" (Seb. Schmidt).
Kg2 9:4
"And the young man, the servant of the prophet, went." The second נער has the article in the construct state, contrary to the rule (vid., Ges. 110, 2, b.).
Kg2 9:5-7
After the communication of the fact that he had a word to Jehu, the latter rose up and went with him into the house, i.e., into the interior of the house, in the court of which the captains were sitting together. There the pupil of the prophets poured oil upon Jehu's head, and announced to him that Jehovah had anointed him king for Israel, and that he was to smite, i.e., exterminate, the house of Ahab, to avenge upon it the blood of the prophets (vid., Kg1 18:4; Kg1 19:10).
Kg2 9:8-10
Kg2 9:8-10 are simply a repetition of the threat in Kg1 21:21-23. For יז בּחלק, see at Kg1 21:23.