2 Kings 10:11
So Jehu killed everyone in Jezreel who remained of the house of Ahab, as well as all his great men and close friends and priests, leaving him without a single survivor.
Sermons
Ahab's Sons Put to DeathC.H. Irwin 2 Kings 10:1-11
Destruction of Ahab's HouseJ. Orr 2 Kings 10:1-14
JehuM. G. Pearse.2 Kings 10:1-17
The Scavenger of GodLord Rosebery.2 Kings 10:1-17














Jehu's commission is to cut off utterly the whole house of Ahab. Like a moral plague was the iniquity of Ahab's house. Every member of it, by heredity, by example, by association, shared the guilt of Ahab and Jezebel There is a good moral reason for the extermination of such a nest of evildoers. But Jehu was not troubled with many scruples or difficulties. He had got a certain work to do, and he did it. We have here -

I. FAITHLESS SERVANTS. The general corruption and demoralization were manifest in the way in which Ahab's sons were treated by the elders of Samaria, and those that brought up Ahab's children. It was no zeal for what was right, no particular hatred of what was wrong, that caused them to yield so complaisantly to Jehu's real wish. Jehu, indeed, satirized them to their face. He made it appear as if he really wanted them to defend their master's children and fight for their master's house. It would not have been unnatural to expect this from them. But they were sore afraid. Not only were they willing, in their craven cowardice, to surrender Ahab's children to Jehu, to let him work his own will on them, but they actually slew them with their own hands, and sent their heads to Jehu. Where there is unfaithfulness toward God, there wilt be unfaithfulness in the relations between man and man. Fickleness is a characteristic of the world's friendships. Deception is a characteristic of the world's business. But the Christian will be faithful to duty, to conscience, to God. "He sweareth to his own hurt, and changeth not" (Psalm 15:4).

II. THE UNFAILING WORD. "There shall fall unto the earth nothing of the word of the Lord, which the Lord spake concerning the house of Ahab: for the Lord hath done that which he spake by his servant Elijah." Every judgment of God which was threatened upon Ahab's house was fulfilled. God's judgments upon Israel - how literally and fully have they been fulfilled! Every judgment pronounced against sin is sure of certain and complete fulfillment. So also God's promises will be fulfilled. Not a single promise of God was ever broken, why, then, should any of us doubt his word, his willingness to receive, his power to save, his desire to pardon? "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." - C.H.I.

Jehu wrote letters and sent to Samaria.
Jehu. He did not rest until he had destroyed the house of Ahab and the worship of Baal. There are many Jehus to-day and there is much Jehuism: religion that goes a long way, and is very earnest and zealous — only there is a fatal but in it.

I. JEHU SPENDS ALL HIS TIME IN HACKING AT OTHER PEOPLE'S SINS. Perhaps it is too much to expect a man to do more than one thing well, but somehow one does expect that when a man is so tremendously in earnest against other people's sins he should occasionally see to his own. Have we not often met the man? Have we not heard him denouncing the dreadful heresy of other people: storming them with hard words — papist, heretic, infidel — and then he goes down to his Bethel? "See my zeal for orthodoxy." Yet he goes hard, loveless, unbrotherly, the day through. And Jehu is not always in a carriage driving furiously. I have met him sometimes with shuffling steps, whining and whimpering about other people's dreadful doings, holding up hands of pious horror and shaking the head sternly in an agony of concern as to what will become of them! And yet he too has his calves at Bethel My dear sir, what will become of you? Your Jehu comforts himself that his zeal against Baal will be set over against the little matter of Bethel and the golden calves, as if the Almighty kept a debit and credit account, and that the balance will come out on the right side. Never, Jehu — never. You are not only omitting some trifling detail of religion, — it is the undoing of it all. And look again. There was a terrible danger that Jehu should be satisfied with what he had done. If anybody spoke to him about the calves at Bethel, he would take refuge at once, "But see what I did to Baal." If any one called him an idolater he would say. "See how I served God in the matter of Ahab." Ah, it is a terrible thing to cheat even ourselves thus.

II. JEHU SERVED GOD JUST SO FAR AS HE COULD SERVE HIMSELF, AND NO FURTHER. If Jehu was going to be king, then of course he must get rid of Joram: and if he meant to keep the throne, then his safety will be to get rid of the whole house of Ahab; for so long as one was left there would be a centre for disturbance and plots. His safety depended upon the clean sweep that he made. And the priests of Baal would be another source of mischief. So Jehu cried, "Come, see my zeal for the Lord." And the whip cracks and the horses gallop and not a prince of Ahab's house or a priest of Baal is left. Then Jehu goes down and worships the calves at Bethel, and worships them for the same reason — that it served his purpose. Yes, Jehu, we have seen thy zeal — thy zeal for thyself. The calves at Bethel were put up at the first as a matter of policy. When the two kingdoms were rent in twain, by possessing Jerusalem Judah had the advantage of the temple and its holy associations. So the king of Israel said, "It will never do to let my people acknowledge the supremacy of. Judah by going up to .worship. To expose them to this temptation to return to Judah is too much." So he set up the calves at Bethel and at Dan, and cried, "These be thy gods, O Israel." Now the same policy that prompted Jeroboam to put them up, prompted Jehu to keep them up. I know that he could explain it all and satisfy everybody — except those that were stupidly particular, you know, and quite ignorant of the ways of the world. "You see I did not set them up; I would not have done such a thing on any account, and I cannot, but wish that they never had been set up. Of course Jeroboam is to blame, very much to blame. But now that they are set up and the people are accustomed to them, it would never do for me to interfere. They would not understand it. Really, it may seem otherwise to you, but a man in my position has to be very careful — very." It is an utterly mean and despicable kind of religion this, serving God just as far as it serves our own purpose. To be religious, chiefly on Sundays, not because sin is hateful, but because it is the proper thing; — religious not from many love to holiness, but because it may be expedient in the long run. True religion may have its source in selfish motives, as great rivers may have their rise in marshy swamps — but Jehuism ends there. It is all through a subtle self-service. What suits me and my interests, that decides the whole duty of man.

III. THEN AGAIN, JEHU GOES SO FAR IN SERVING GOD AS IT SUITS HIS TASTES. He liked furious driving and fierce excitements. Set him up behind a pair of wild horses and he was in his element. He was a soldier, and such cruel and bloody horrors were what his nature and his calling inclined him to. But when Ahab's household was slain, and Jezebel was dead, and the worshippers of Baal murdered, and the image burned, and the temple of their foul idolatry left for ever defiled — then it was quite a different thing for him to go troubling himself about pleasing God in the thousand little matters of everyday life. Some people will be religious so far as it suits their tastes. "I like it" settles everything. We cannot help our tastes and preferences — they are gifts of God like our instincts, of which they are indeed part. But the danger is when we exalt our tastes into that which regulates our duty. Many a course has for its only reason and its bit of poor defence, this — I like it. Now if religion mean anything at all, it means that I am bound to consider first and foremost in everything what God likes, and to serve Him: and I am bound to consider my likes in reference to my brother and see that I offend him not; to consider his preferences and his claims; to stay myself in my furious driving and fierce destruction, lest I should ride over him. Religion is not a system provided only to quiet my uneasy fears, and to put into me happy feelings, and to tell me not to worry myself — a ministry to our selfishness and indolence — vices that no religion need fatten, they know how to take care of themselves, and failings that no religion can satisfy. If religion mean anything it means this, and if it have any reality in it, it will show itself thus — I am bound to deny myself wherever I can really help any man in God's world. And to us workers in the Church is there not here a word of warning? All that Jehu did was done by him as the servant of the Lord — yet the very bustle and energy of the service shut out the times of meditation and waiting upon God by which he was to learn what he had to do and to find the fitness for doing it. The work, however well done, is but very ill done which steals from us the time of quiet communion with God. The reason of Jehu's failure is not far to seek. He walked not in the way of the Lord with all his heart, because his heart was not in it. There is the secret. Let Jehu be handling the reins, or in the excitement of the battle, and there all the man appeared. No task was too difficult for this determined man; no position was too exposed for his courage; nothing was too much to expect of him. But when it was to do the will of God in other things, then Jehu had excuses and hindrances ready by the score. Then the strong man was really so weak and helpless. Ah, so it is that to-day there are many Jehus — men who have a whole heart for anything, everything, but the service of God. Here is a man of business — how he can stick at it, grudging no labour, sticking at it day and night in the hope of increasing his returns — "a smart fellow," men say, "and very clever." But for the Lord this man can only sigh. Here this earnest man can content himself with excuses. Once more Jehu's name is mentioned — And Jehu slept with his fathers. The .restless energetic life was over. The furious driver could not escape the old enemy. He lies and looks back upon his course, and looks forward into that dread world which is opening before him. The coveted crown is passing to another head; the sceptre is falling from the trembling grasp.

(M. G. Pearse.)

By the philosopher, and still more by the philosopher who believes in the Divine guidance of human affairs, the true relation of Napoleon to the world's history will be reduced to a very simple conception: that he was launched into the world as a great natural or supernatural force, as a scourge and a scavenger, to effect a vast operation, partly positive, but mainly negative; and that when he has accomplished that work he is withdrawn as swiftly as he came. Caesar, Attila, Tamerlane, and Mahomet are forces of this kind; the last a much more potent and abiding factor in the universe than Napoleon; another proof, if proof were needed, of how small is the permanent effect of warfare alone on the history of mankind. These men make great epochs; they embody vast transitions; they perplex and appal their contemporaries; but when viewed at a distance they are seen to be periodical and necessary incidents of the world's movement. The details of their career, their morals, their methods, are then judged, interesting though they may be, to be merely subordinate details. Scavenger is a coarse word, yet it accurately represents Napoleon's first function as ruler. The volcano of the French Revolution had burned itself out. He had to clear away the cold lava; the rubbish of past destruction; the cinders and the scoriae; the fungus of corruption which had overgrown all, and was for the moment the only visible result... Then he is a scourge. He purges the floor of Europe with fire.

(Lord Rosebery.)

People
Ahab, Ahaziah, Dan, Elijah, Elisha, Gad, Gadites, Hazael, Israelites, Jehoahaz, Jehonadab, Jehu, Jeroboam, Jezreel, Manasseh, Manassites, Nebat, Rechab, Reuben, Reubenites
Places
Aroer, Bashan, Beth-eked, Bethel, Dan, Gilead, Jezreel, Jordan River, Samaria, Valley of the Arnon
Topics
Acquaintances, Ahab, Chief, Close, Death, Familiar, Friends, Jehu, Jezreel, Jizreel, Killed, Kinsfolk, Kinsmen, Leaving, None, Priests, Relations, Remaining, Remnant, Rest, Seed, Slew, Smiteth, Smote, Struck, Survivor, Till
Outline
1. Jehu, by his letters, causes seventy of Ahab's sons to be beheaded
8. He excuses the fact by the prophecy of Elijah
12. At the shearing house he slays forty-two of Ahaziah's brothers
15. He takes Jehonadab into his company
18. By subtilty he destroys all the worshippers of Baal
29. Jehu follows Jeroboam's sins
32. Hazael oppresses Israel
34. Jehoahaz succeeds Jehu

Dictionary of Bible Themes
2 Kings 10:9-11

     5817   conspiracies

Library
Impure Zeal
'And Jehu gathered all the people together, and said unto them, Ahab served Baal a little; but Jehu shall serve him much. 19. Now therefore call unto me all the prophets of Baal, all his servants, and all his priests; let none be wanting: for I have a great sacrifice to do to Baal; whosoever shall be wanting, he shall not live. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal. 20. And Jehu said, Proclaim a solemn assembly for Baal. And they proclaimed it. 21.
Alexander Maclaren—Expositions of Holy Scripture

Catholic Spirit
"And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him, and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered: It is. If it be, give me thine hand." 2 Kings 10:15. 1. It is allowed even by those who do not pay this great debt, that love is due to all mankind, the royal law, "Thou shalt love thy neighbour as thyself," carrying its own evidence to all that hear it: and that, not according to the miserable
John Wesley—Sermons on Several Occasions

False Civilization
JEREMIAH xxxv. 19. Thus saith the Lord of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever. Let us think a while this morning what this text has to do with us; and why this strange story of the Rechabites is written for our instruction, in the pages of Holy Scripture. Let us take the story as it stands, and search the Scriptures simply for it. For the Bible will surely tell its own story best, and teach its own lesson best. These Rechabites, who
Charles Kingsley—Discipline and Other Sermons

Which Sentence Dishonoreth the Holy Martyrs, Nay Rather Taketh Away Holy Martyrdoms Altogether. ...
3. Which sentence dishonoreth the holy Martyrs, nay rather taketh away holy martyrdoms altogether. For they would do more justly and wisely, according to these men, not to confess to their persecutors that they were Christians, and by confessing make them murderers: but rather by telling a lie, and denying what they were, should both themselves keep safe the convenience of the flesh and purpose of the heart, and not allow those to accomplish the wickedness which they had conceived in their mind.
St. Augustine—Against Lying

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

Justification by an Imputed Righteousness;
OR, NO WAY TO HEAVEN BUT BY JESUS CHRIST. ADVERTISEMENT BY THE EDITOR. This is one of those ten excellent manuscripts which were found among Bunyan's papers after his decease in 1688. It had been prepared by him for publication, but still wanted a few touches of his masterly hand, and a preface in his characteristic style. He had, while a prisoner for nonconformity, in 1672, published a treatise upon this subject, in reply to Mr. Fowler, who was soon after created Bishop of Gloucester; but that was
John Bunyan—The Works of John Bunyan Volumes 1-3

The Whole Heart
LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence
Andrew Murray—The Two Covenants

Elucidations.
I. (Deadly Sins, cap. ix., p. 356.) To maintain a modern and wholly uncatholic system of Penitence, the schoolmen invented a technical scheme of sins mortal and sins venial, which must not be read into the Fathers, who had no such technicalities in mind. By "deadly sins" they meant all such as St. John recognizes (1 John v. 16-17) and none other; that is to say sins of surprise and infirmity, sins having in them no malice or wilful disobedience, such as an impatient word, or a momentary neglect of
Tertullian—The Five Books Against Marcion

The Instrumentality of the Wicked Employed by God, While He Continues Free from Every Taint.
1. The carnal mind the source of the objections which are raised against the Providence of God. A primary objection, making a distinction between the permission and the will of God, refuted. Angels and men, good and bad, do nought but what has been decreed by God. This proved by examples. 2. All hidden movements directed to their end by the unseen but righteous instigation of God. Examples, with answers to objections. 3. These objections originate in a spirit of pride and blasphemy. Objection, that
John Calvin—The Institutes of the Christian Religion

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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