2 Kings 10:5
So the palace administrator, the overseer of the city, the elders, and the guardians sent a message to Jehu: "We are your servants, and we will do whatever you say. We will not make anyone king. Do whatever is good in your sight."
So the palace administrator, the overseer of the city, the elders, and the guardians sent a message to Jehu:
This phrase highlights the various leadership roles within the city of Samaria, the capital of the Northern Kingdom of Israel. The palace administrator and overseer of the city were likely high-ranking officials responsible for the management of the king's affairs and the city's governance. The elders were respected leaders within the community, often involved in decision-making and maintaining order. The guardians could refer to those responsible for the security of the city or the royal family. This collective response indicates a unified decision from the city's leadership, reflecting the gravity of the situation as Jehu, anointed by a prophet to be king, was executing God's judgment on the house of Ahab (2 Kings 9:6-10). Their message to Jehu signifies a shift in allegiance, acknowledging his authority and the fulfillment of divine prophecy.

“We are your servants, and we will do whatever you say.
This declaration of servitude and obedience to Jehu underscores the leaders' recognition of his divinely appointed kingship. In the ancient Near Eastern context, such a statement was a formal submission to a new ruler, often necessary to ensure peace and avoid conflict. This aligns with the biblical theme of submission to God's chosen leaders, as seen in other instances where individuals or groups acknowledge God's anointed, such as David's acceptance by the tribes of Israel (2 Samuel 5:1-3). The leaders' willingness to follow Jehu's commands reflects their understanding of the political and spiritual shift occurring in Israel.

We will not make anyone king.
This phrase indicates the leaders' decision not to support any of Ahab's remaining descendants or other potential claimants to the throne. It reflects their recognition of Jehu's legitimacy as king, as well as their desire to avoid further bloodshed or conflict. This decision aligns with the prophetic word given to Jehu, as God had decreed the end of Ahab's dynasty (1 Kings 21:21-22). By refusing to make anyone else king, the leaders are aligning themselves with God's judgment and the new order established through Jehu.

Do whatever is good in your sight.”
The leaders' statement of trust in Jehu's judgment suggests their hope for stability and righteous governance under his rule. This phrase echoes the biblical principle of leaders doing what is right in the eyes of the Lord, a recurring theme in the books of Kings. Jehu's initial actions, though violent, were seen as fulfilling God's command to eradicate the idolatry and corruption associated with Ahab's house. The leaders' submission to Jehu's authority reflects their desire for a return to covenant faithfulness and the restoration of proper worship in Israel.

Persons / Places / Events
1. Jehu
The newly anointed king of Israel, tasked with eradicating the house of Ahab and purging Baal worship from Israel.

2. Palace Administrator
A high-ranking official responsible for managing the affairs of the royal household.

3. City Governor
The official in charge of the city's administration and governance.

4. Elders
Respected leaders and decision-makers within the community.

5. Guardians
Those responsible for the care and protection of the royal princes.
Teaching Points
Submission to Authority
The officials' response to Jehu highlights the importance of recognizing and submitting to God-ordained authority. In our lives, we are called to respect and submit to those in leadership, trusting in God's sovereign plan.

Fulfillment of Prophecy
Jehu's rise to power and the officials' submission demonstrate the fulfillment of God's prophetic word. This reminds us of the reliability and certainty of God's promises in Scripture.

Wisdom in Decision-Making
The officials' decision to align with Jehu reflects wisdom and discernment. In our own lives, we should seek God's guidance and wisdom in making decisions, especially when faced with significant changes or challenges.

God's Sovereignty
The passage underscores God's control over historical events and leaders. We can find comfort in knowing that God is sovereign over our circumstances and the world around us.

Courage to Stand for Righteousness
Jehu's mission required boldness and courage to stand against evil. As believers, we are called to stand for righteousness and truth, even when it is difficult or unpopular.
Bible Study Questions
1. How does the response of the palace administrator, city governor, elders, and guardians to Jehu's authority reflect the biblical principle of submission to authority?

2. In what ways does the fulfillment of prophecy in Jehu's account encourage us to trust in God's promises today?

3. How can we apply the wisdom and discernment shown by the officials in our own decision-making processes?

4. What does this passage teach us about God's sovereignty over leaders and nations, and how can this understanding impact our view of current events?

5. How can we demonstrate courage and boldness in standing for righteousness in our personal lives and communities, following Jehu's example?
Connections to Other Scriptures
1 Kings 19:16-17
This passage foretells Jehu's anointing as king and his role in executing judgment on the house of Ahab, connecting to the fulfillment of prophecy.

2 Kings 9:6-10
Details the anointing of Jehu and the divine mandate given to him to destroy the house of Ahab.

Proverbs 21:1
Relates to the sovereignty of God over the hearts of rulers, as seen in the officials' submission to Jehu.

Romans 13:1
Discusses the concept of submission to governing authorities, which parallels the officials' response to Jehu.
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
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
Administrator, Ahab's, Anyone, Anything, Appoint, Best, Bid, Bringers, Care, Controller, Elders, Governor, Guardians, Household, Jehu, King's, Message, Orders, Palace, Raised, Responsible, Ruler, Sayest, Saying, Seems, Servants, Sight, Sons, Supporters, Town, Whatever
Dictionary of Bible Themes
2 Kings 10:5

     5327   governors
     5437   palaces
     7719   elders, as leaders

2 Kings 10:1-9

     5203   acquittal

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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