Fast and Furious

Fast and Furious

2 Kings 9:1–10:36

Main Idea: Jehu was an imperfect instrument of God, in contrast to the perfect obedience, love, and justice demonstrated by the ultimate instrument of God, Jesus Christ.

Playing off a popular commercial, a friend of mine dubs his dad as “the most interesting man in the world.” His dad was an Army Ranger and a Green Beret. He was also a trial lawyer. Now he’s a professor. This most interesting dad has taught at three intuitions in the area of Old Testament/Hebrew. He speaks nine languages. He learned Russian in one month so he could give a speech in Leningrad at a university. They responded by giving him a standing ovation. I think he tops the Dos Equis man.

As I looked at our main character, Jehu, I thought he might be called the most interesting man in the world. He drives like the actor Vin Diesel, he wipes out people like the Terminator, and he’s as cunning as Jack Bauer. Liam Neeson could play him well should Hollywood try to make an action-packed movie based on these two chapters. It’s indeed filled with swift drama.

So who is Jehu son of Nimshi? This isn’t the prophet Jehu, son of Hanani, whom we met previously (1 Kgs 16). This Jehu was a military commander whom God appointed as His agent of judgment. Unfortunately, not everything about Jehu is commendable, but he’s definitely interesting.

We’re actually dealing with a difficult story as we consider King Jehu’s bloody purge. I suppose some may wonder why anyone would even bother with such a story. Why would anyone preach from a book of the Bible like this? Would this not shrink the church? Good question. I suppose there are many answers, but I might offer three.

To begin, we should teach the whole Bible, even hard passages, because God builds His church through His Word, not through gimmicks or great personalities. There’s a difference between building a church and building a crowd.

Additionally, I think people are actually interested in such passages. Several articles have been written recently about how to keep millennials in the church. One author, Rachael Held Evans, wrote an article for CNN’s religion blog titled “Why Millennials Are Leaving the Church.” In it she says they are leaving not because of style but for lack of “substance.” She says, “Having been advertised to our whole lives, we Millennials have highly sensitive BS meters, and we’re not easily impressed with consumerism or performances.” While you may not agree with her whole article, I think people long for something deeper than mere performance. They’re longing for truth, meaning, and community, which are found through knowing Christ.

Finally, passages like this are important because we need to know how to answer the skeptics of our day. Many argue that the Bible’s holy wars are just like Islamic jihads, but that shows a lack of good interpretation of hard texts. How do we answer the militant atheists of our day who say that “God is a moral monster” and that Christians should stop trying to persuade people to believe in such a deity? We can only respond well when we have studied diligently.

This passage is about judgment and eliminating those within the leadership of Israel. These leaders disregarded all the warnings and refused to repent. Hence, we see God’s mercy here. Further, the leaders turned people away from the living God and committed atrocities. Yet they were never brought to justice. Shouldn’t those who kill the innocent be held accountable? Of course! Consequently, we see God’s justice. This story, therefore, doesn’t make God out to be a moral monster but a God of mercy and justice.

Context

To understand this story, you need to know the story of King Ahab. This king from the house of Omri was the worst of the kings of Israel. He married the foreigner Jezebel, who brought with her the idolatry of Baal along with all of its perversions. She basically evangelized for Baal and persecuted the prophets of Yahweh. One particular episode is important for the text at hand: the story of Naboth’s vineyard (1 Kgs 21), in which Ahab and Jezebel murdered Naboth, a righteous Israelite.

Ahab wanted Naboth’s vineyard, but Naboth refused to sell it or trade it because he knew the land was not his to sell—to do so would be unrighteous. He knew his land was God’s, and he was just a steward of it. Ahab then pouted like a spoiled kid. Jezebel decided to take matters into her own hands. She wrote letters to the men of Naboth’s city instructing the leaders to stone Naboth (1 Kgs 21:10-11). They obeyed.

Jezebel and Ahab enjoyed their new garden for a while, but then God sent his prophet Elijah to confront Ahab. God was on the side of the oppressed. He was aware of the situation, and He would act on Naboth’s behalf. How so? God’s prophet Elijah promised Ahab, “In the place where the dogs licked Naboth’s blood, the dogs will also lick your blood!” (21:19). That was fulfilled in 22:38, but that was not the end. Elijah also promised that disaster would fall on Ahab’s house and on Jezebel. We were told, “The dogs will eat Jezebel in the plot of land at Jezreel” (21:23). More than 12 years have passed now. Ahab is gone, but the house of Ahab (the dynasty of Omri) still reigns. But that comes to an end here in 2 Kings 9–10. God raises up a new king, Jehu, as his instrument of judgment. Elijah had previously been told to anoint him (1 Kgs 19:16-17). Now the time of reckoning has come. God appoints Jehu to clean Ahab’s house.

So let’s take a look at God’s agent of judgment in these two chapters. We left off with the kings of Judah and Israel together. There was a battle in which Israel and Judah fought against Aram. King Joram of Israel was wounded and went back to Jezreel to take care of his wounds. King Ahaziah of Judah went to visit him. At this point the kings of Judah are rebelling in that they have intermarried with Ahab’s house, thus leaving the southern kingdom in a corrupt state (2 Kgs 8:27).

It’s an easy section to outline, but for some it’s a hard section to read because it’s bloody. It’s divided into three parts: the anointing (9:1-13), the avenging (9:14–10:27), and the assessment (10:28-36). If you scan these sections, you can see the breakdown. A young prophet anoints Jehu, who serves as God’s avenger. Jehu eliminates Joram, Ahaziah, Jezebel, Ahab’s descendants, and the worshipers of Baal. In the final verses of chapter 10, we are left to ponder the assessment of Jehu’s reign.

While this structure covers the story itself, I have chosen to go with a bit different outline: Things That Differ and Things That Matter (Terry Johnson, “The Lord’s Justice 2”). We need to make some distinctions between the situation in this story and in our time period, but we also need to take some things seriously that are still true for us.

We have to be careful in interpreting and applying stories like this, in which there’s great violence and bloodshed. Should we just dismiss these chapters as morally repulsive and practically irrelevant? No. Do they serve as another argument against religion? No. While many use religion as an excuse for violence, we cannot make such a sweeping assessment of this story. It’s true that Jehu is a flawed instrument of judgment, and we cannot hold him up as a perfect example. But God initiates the action and commends Jehu for some actions (10:30) because he did what was according to God’s word (9:25-26,36-37; 10:10,17,30). How is this situation different from ours, and what should we learn from this story?

Things That Differ

Briefly we need to make three distinctions.

We must distinguish between Israel and the nations. What happened in Israel was in many ways unique. God placed His name on this nation. They were special. Because of this reality, the judgment on those who led the nation into wickedness was unique in its severity. In addition, because of Israel’s specific role, many of Israel’s enemies were driven out of the land. This was for a unique purpose, that is, to preserve God’s people and to bring the Messiah so the nations could be saved. We aren’t like Israel in these ways. We aren’t driving out all the people in America who don’t believe in Jesus. We aren’t going to go wipe out nations. We are going to love the nations. Israel had a unique, specific, limited calling in the Old Testament. There is continuity and discontinuity between the testaments, and we need to remember that.

We must distinguish between God’s special revelation and self-deception. Special revelation is what God said—what He has revealed to mankind. Many will say that God “told them” to kill and conquer, but that is self-deception. Few men have been instruments for God’s judgment (e.g., Moses, Joshua, Elijah, and Jehu). We await the ultimate One, Jesus. If anyone today says they are killing in the name of God, don’t believe them. They are deceived. Many fruitcakes can say that—from Jim Jones to David Koresh to Osama Bin Laden. They think God is on their side for a path of violence. God does grant civil authorities the sword, but that isn’t the same as God’s calling to these particular representatives in Scripture. This was limited to a few who received God’s special revelation.

We have to distinguish between the agent’s assignment and the actual execution of the assignment. Jehu isn’t a role model in every way because he doesn’t follow God’s word totally. He has his own interests in mind at times. He was not wholly devoted to Yahweh. Yet God does use him, as broken as he is, but that doesn’t mean God approves of everything he does.

Things That Matter

Having noted the things that differ, allow me to identify some timeless truths that really matter as we walk through the passage. Things do matter here! The bloodshed should illustrate this. Christianity isn’t something to be lukewarm about. Six particular applications emerge: justice matters, God’s word matters, worship matters, suffering saints matter, your heart matters, and the coming of Christ matters.

Justice Matters (9:1-10)

In Psalm 99 the poet exults in God’s justice:

The mighty King loves justice. You have established fairness; You have administered justice and righteousness in Jacob. Exalt the Lord our God; bow in worship at His footstool. He is holy. (99:4-5; emphasis added)

Then, regarding Old Testament leaders, the psalmist writes, “You were a forgiving God to them, an avenger of their sinful actions” (99:8). God is forgiving and God is just. He will not sweep sin under the rug. In response we should “tremble” at our holy God (99:1) and worship Him.

We should stand in awe of God’s sovereignty in His justice. God’s sovereignty is over human history. We see this fact in how His word is carried out in the anointing of Jehu.

Elisha carries out the command given to His predecessor, Elijah, and anoints Jehu the commander as king, but He doesn’t do it himself. He sends one of the “sons of the prophets” to do so (9:1). Who were these guys? Ira Price summarizes in his biblical survey of the prophets:

In conclusion, we have found in this brief discussion that the sons of the prophets 1) were collected together in bands or schools; 2) in six different localities, viz., (a) Ramah, (b) Bethel, (c) Gilgal, (d) Jericho, (e) Carmel, (f) Samaria; 3) under the tuition of (a) Samuel, (b) Elijah and (c) Elisha; 4) with instruction in (a) prophesying-worship, (b) sacred music, (c) practical matters of their day; 5) with their time wholly occupied in (a) study and worship, (b) doing errands for their masters and God, (c) performing the regular duties of a prophet; 6) largely dependent for their support upon the charity of the people. (Price, “The Schools of the Sons of the Prophets,” 249)

Elisha instructs him in verses 2-4. It may have seemed a bit bizarre. He was to anoint army commander Jehu in Ramoth-gilead, where they were fighting against the Arameans. Despite the awkward timing the young “seminarian” goes to the front. God can intervene and intrude when He deems it appropriate. He is sovereign. When the seminarian arrives there, he asks to speak with Jehu, who is sitting with his men. He meets with Jehu, pours the oil over his head, and delivers the message from Yahweh. Immediately after delivering the message, the young man obediently “opened the door and escaped” (v. 10, see v. 3). Jehu is anointed. God sovereignly appoints His king. The psalmist says that God stands men up and sits them down. “Exaltation does not come from the east, the west, or the desert, for God is the Judge: He brings down one and exalts another” (Ps 75:6-7). God sovereignly exalts Jehu to this position and abases Joram.

We should also stand in awe of God’s vengeance. Notice the clarity of this declaration in verses 6-10. The house and Ahab and Jezebel are to be put to death. Though Jehu is the human instrument for this plan, God is clearly the primary One responsible for executing judgment. The messenger reports Yahweh’s words, saying, “I may avenge” (v. 7), “I will eliminate” (v. 8), “I will make” (v. 9). This is God’s plan and action.

Paul reminds Christians, “Friends, do not avenge yourselves; instead, leave room for His wrath. For it is written: Vengeance belongs to Me; I will repay, says the Lord” (Rom 12:19; see Deut 32:35). You and I aren’t Jehu. We aren’t God’s chosen instruments for judgment. But we’re to trust that God is totally committed to seeing justice done. The psalmist says, “Righteousness and justice are the foundation of Your throne” (Ps 89:14). God must and will judge sin. Sinners will be eternally judged unless they repent and turn to the cross, where Christ paid the debt for sinners. Forgiveness doesn’t mean an absence of punishment. Justice demands that payment be made for sin. God forgives sinners by putting Christ forward as the substitute for sinners. Let’s stand in awe of His vengeance.

We should also stand in awe of His timing. An interesting feature of this story is that it seems to have taken a long time since the prophecy of Elijah. Then it seems like a strange time to execute the plan—while Israel is at war with an ongoing opponent. But this story illustrates God’s merciful patience. His judgment is mingled with mercy. Peter says, “The Lord does not delay His promise, as some understand delay, but is patient with you, not wanting any to perish but all to come to repentance” (2 Pet 3:9). It seems like He’s slow, or delayed like a flight leaving the airport. But Peter says God is giving unbelievers an opportunity to repent before final judgment. But the day of reckoning will come. When? Peter goes on to say, “But the Day of the Lord will come like a thief” (3:10). We’re instructed in the New Testament to “be ready” for the coming of Jesus (Matt 24:36–25:13). We should stand in awe of the fact that the King will come. Are you ready? Have you responded to the gospel in faith? Are you using your days wisely? Many wonder when this will be, but we don’t know. Some have charts to speculate. You don’t need to be concerned with charts; you better be concerned with your heart.

God’s Word Matters (9:11-16)

Jehu’s men wonder what happened. They call the young prophet a “crazy person” (v. 11). Prophets were often viewed as mad. Today pastors are viewed the same way by a certain segment of society. But they are in good company. Paul was perceived as being out of his mind, and Jesus was the object of mockery (Matt 26:29; Acts 26:24; 2 Cor 5:13). But we’re reminded in this story that God will fulfill His word, though it may seem crazy to people.

After the officers anxiously inquire, Jehu tries to downplay the event for some reason (perhaps testing them, or thinking this was their idea?). He says, “You know the sort and their ranting.” But they press him for an answer: “That’s a lie! Tell us!” When he tells them that the prophet said, “This is what the Lord says: I anoint you king over Israel” (v. 12), they immediately submit to that word and crown him king. They give a spontaneous, secretive coronation for the new king.

But what is done in secret would soon come out in public. Jehu says that it’s time to mount up and go to Jezreel, where the kings of Judah and Israel are staying (vv. 14-16). The news will be told, as the hour of judgment has come for Joram and Ahaziah.

What matters in this story? Truth. God’s word takes precedence over national politics, a war, and popular opinion. God’s word was also the catalyst for human history. Even though people may laugh at God’s message and messengers, His Word will stand forever.

Take a cue from this young man. Speak God’s Word to people even if they consider you a crazy person. Paul told the Corinthians, “For the message of the cross is foolishness to those who are perishing” (1 Cor 1:18). We believe a crucified Galilean who lived 2,000 years ago can take away our sin and give us eternal life. We believe He will one day return, as a King better than Jehu, to establish His kingdom forever, where we will live in total peace. We believe those who don’t bow down to Christ in this life will do so later, but it will be too late. And this message is the most important message available today. Just remember that you may be considered crazy, but you’re in good company (1 Cor 4:13). The prophets and Jesus were considered crazy. When you’re opposed or persecuted, remember that God’s truth matters more than your comfort. Great is your reward in heaven. We must never allow our sin to be a stumbling block for people, but we must remember that many will struggle with embracing God’s “crazy” truth. Such a problem has existed since the garden of Eden. Follow the example of this lad and speak God’s truth faithfully.

Worship Matters (9:17-22)

As Jehu approaches Jezreel, Joram sends two different men to meet Jehu and ask, “Do you come in peace?” (vv. 17-19). Jehu retorts each time, “What do you have to do with peace?” (vv. 18,19). This wasn’t the day for peace. Each messenger is told to join King Jehu and get behind him. After these two episodes, the watchman says, “He reached them but hasn’t started back. Also, the driving is like that of Jehu son of Nimshi—he drives like a madman” (v. 20; emphasis added). Jehu felt the need for speed. We might compare him to a skilled tank commander. Apparently he had a reputation for amazing maneuvering in warfare.

Joram doesn’t know what’s going on, which is why he asks, “Do you come in peace?” (or, “Is all well?”). He may have thought that Jehu was bringing news from the battlefield, of either victory or defeat. But his messengers never returned. So he’s alarmed, but he doesn’t know what it’s about; as a result, he goes out to meet Jehu. Fittingly, they meet at the property of Naboth. Joram asks the same question, “Do you come in peace, Jehu?” Jehu’s response revealed that he wasn’t coming with news about the battle with the Arameans. He was coming to clean house. Notice carefully what he says: “What peace can there be as long as there is so much prostitution and witchcraft from your mother Jezebel?” (v. 22).

Let’s pause here and point out another important matter. “Prostitution” refers metaphorically to worshiping other gods (Exod 34:16; Lev 17:7; Deut 31:16). Since Baalism involved sexual pervasion, this was a particularly apt description (House, 1, 2 Kings, 289). “Witchcraft” probably refers to cultish practices. Idolatry has taken the place of true worship, and there is a relationship between idolatry and judgment. The reason Jehu was told to strike down Ahab’s dynasty wasn’t because Joram was a Republican or Democrat; it was because these leaders had led Israel into false worship. Israel had been instructed as they came into the land not to follow the practices of the nations (Deut 18:9-14). God was preserving this people and using them to bring the Messiah so that the nations might be saved. Remember that the problem with intermarriage with the Canaanites wasn’t race but idolatry (1 Kgs 11:1-2).

Jehu was obedient to God here as he eliminated false worship, but he did not continue to obey God’s instructions. At the end of the chapter, we see that he led Israel into sin because he failed to remove the golden calves. “He did not turn from the sins that Jeroboam had caused Israel to commit” (10:31; emphasis added; see 1 Kgs 16:33; 22:52). The problem was similar to what Jesus warned against:

But whoever causes the downfall of one of these little ones who believe in Me—it would be better for him if a heavy millstone were hung around his neck and he were thrown into the sea. (Mark 9:42)

Jesus was condemning those who sought to lead others away from God’s law and those who sought to destroy the faith of believers.

God takes worship seriously. All of us worship something or someone. “Who is my God?” is the most important question you will answer. How can we make sure we are worshiping rightly? Note the repeated emphasis on “peace.” This Hebrew word shalom occurs nine times in chapter 9, more than in any other chapter in the Old Testament (Olley, Message of Kings, 261). How do you get peace? Peace comes from God. Jehu knew there could be no peace while idolatrous practices were present (9:22). Why? It’s because peace can only come through a right relationship with God. The problem is that removing those who support idolatry from a place doesn’t remove the idols from the heart. Jehu never took his revolution far enough or deep enough.

We need a peace deeper than mere removal of external threats to peace. We need a purging from within the heart. We need internal peace. Jesus came to bring us peace right now, and He promises peace in the future when He returns. Do you want peace? Look to Jesus. Paul says, “We have peace with God through our Lord Jesus Christ” (Rom 5:1). Turn from idolatrous practices and experience the satisfying peace of knowing Christ as your Lord and the supreme treasure of your heart. Jesus said, “My peace I give to you. I do not give to you as the world gives” (John 14:27). Only one King could bring the peace we need.

God’s Suffering Saints Matter (9:23–10:11)

Jehu proceeded to eliminate Joram, Ahaziah, Jezebel, and the sons of Ahab. God is avenging the blood of His “servants the prophets and of all the servants of the Lord” (9:7) and, of course, the blood of Naboth.

Joram tries to flee, but Jehu shoots him between the shoulders, piercing his heart, and Joram sinks in the chariot. The irony continues. Jehu says, “Pick him up and throw him on the plot of ground belonging to Naboth the Jezreelite” (v. 25; emphasis added). He then quotes the prophecy of Elijah, given over 12 years previously.

“As surely as I saw the blood of Naboth and the blood of his sons yesterday”—this is the Lord’s declaration—“so will I repay you on this plot of land”—this is the Lord’s declaration. So now, according to the word of the Lord, pick him up and throw him on the plot of land. (v. 26; emphasis added)

Who is Naboth? He was nobody to Ahab. He was garbage to Jezebel. Apparently they had slain not only him but also his sons. But now judgment has come full circle because God’s suffering saints matter to Him. God will avenge the blood of His people. This truth is echoed throughout Scripture. When Israel was mistreated in Egypt, God said to Moses,

I have observed the misery of My people in Egypt, and have heard them crying out because of their oppressors, and I know about their sufferings. I have come down to rescue them (Exod 3:7-8)

Psalm 10 illustrates the cry of the oppressed. While evil men afflict God’s people, “payday someday” is coming (2 Thess 1:5-9).

Ahaziah also tries to flee but suffers the same fate as Joram. He flees south. Jehu’s men wound him in between Jezreel and Samaria, he dies in Megiddo, and he receives a burial in the city of David. He was killed either because Jehu viewed him as a threat or, more likely, because Jehu believed he deserved judgment for marrying Ahab’s daughter. Others say it was because Jehu thought Ahaziah would try to avenge the death of Joram. We don’t read of this being “according to God’s word.” What are we to make of this? The Chronicler seems to help us by saying, “Ahaziah’s downfall came from God when he went to Joram” (2 Chr 22:7).

Jezebel decides she will go out in style. She hears that Jehu is coming, so she gets all dolled up. She wants to die as an evil queen. But it will be her last day to put on makeup. She asks the same question: “Do you come in peace?” and then insults Jehu by calling him Zimri (v. 31). Do you remember him? He was a commander who took Elah’s throne by force and reigned for a whole week. Jezebel is comparing Jehu to him since Jehu had assassinated Joram. The difference of course was that God never told Zimri to start a revolution. Though she may have looked like she powerfully controlled everyone around her, she’s betrayed by two or three eunuchs who throw her out of the window. As with the deaths of Joram and Ahaziah, Jehu has acted swiftly.

When she fell, her blood splattered on the wall, and the horses trampled her. Jehu demonstrates his reign then by going in to eat and drink in her palace. As an afterthought he orders her burial, but the servants discover that there was not much left of her. They found nothing but “her skull, her feet, and the palms of her hands” (v. 35). Dogs had consumed the rest of her. The men realize that this fulfilled Elijah’s word (1 Kgs 21:23). Naboth’s death has now been avenged. Once again Naboth had meant nothing to Jezebel, but God’s suffering saints matter to Him. The only remaining act is to eliminate Ahab’s descendants.

The book of Revelation promises that God will avenge the blood of His righteous servants. Evil men may prosper on earth for a short time, but God will have the last word. Dogs may not consume modern-day Jezebels every time, but their future judgment is certain. God will avenge the blood of His persecuted people eventually and finally (Deut 32:43; Isa 59:17; Nah 1:2; Rev 6:10; 19:2). The persecuted church really exists. Brothers and sisters around the world are being kidnapped and martyred. Some burned alive. Others tortured for months. But even if we don’t know about all of them, God does.

In Revelation 6:9-10 those who had been slain for the word of God and for the witness they had borne cry out, “Lord, the One who is holy and true, how long until You judge and avenge our blood from those who live on the earth?” Then they are told to rest and wait (Rev 6:11). In Revelation 19:2 we read, “His judgments are true and righteous, because He . . . has avenged the blood of His slaves that was on her hands.” God knows His saints and those who kill them. Judgment is coming. A sure and severe judgment is coming.

Joram is dead, but “Ahab had 70 sons in Samaria.” Part of the prophesied punishment of Ahab was the execution of his descendants. Jehu issues a challenge to the men of the city. He tells the rulers, the elders, and the guardians to pick the best of the sons of Ahab and to sit him on the throne to fight for Ahab’s house. Despite the offer and despite their having access to military resources, Jehu intimidates them, so they decline the offer. They tell Jehu, “We are your servants, and we will do whatever you tell us. We will not make anyone king. Do whatever you think is right” (v. 5). Next, Jehu says that “heads will roll”—literally. He tells the men of the city to bring the heads of Ahab’s sons to Jezreel the next day. They act swiftly and send the heads back to Jehu in Jezreel. Jehu puts them out by the entrance of the city and uses them as an object lesson in his morning speech.

When the people gather for Jehu’s speech, he uses the heads as evidence of God’s approval of his rise to power (House, 1, 2 Kings, 292). He isn’t totally honest in his statements, but his words gain him what he wants, namely, the support of the people. Again we have an example of the flaws of Jehu, but he has nevertheless secured Jezreel. This leads us to the next point.

Your Heart Matters (10:12-36)

Jehu needs to go to Samaria where the other stronghold remained. He sets out for Samaria, but on the way some important meetings happen that shed light on Jehu’s heart problem. After these meetings and the wiping out of the Baal worshipers, we read in the final analysis, “Yet Jehu was not careful to follow the instruction of the Lord God of Israel with all his heart” (v. 31; emphasis added). He was a man with obvious “zeal for the Lord” (v. 16), but that zeal seems often to be for himself and not for the glory of God.

On this journey Jehu first meets Ahaziah’s relatives, who were apparently unaware of the current happenings. Jehu slaughters all 42 of them mercilessly without any stated reason. Perhaps his reason was that Ahaziah’s house had intermarried with Ahab’s house and must be wiped out or that they had some claim to the throne. But this would be a stretch it seems. House says that these murders “cause Hosea to condemn what occurs in Jezreel (Hos 1:4-5). The prophecies of Elijah and Elisha say nothing about the killing of David’s descendants” (House, 1, 2  Kings, 293; emphasis in original). So this is at least questionable.

Jehu then meets a new character, Jehonadab. Jehu asks him, “Is your heart one with mine?” Jehonadab responds, “It is” (v. 15). In response Jehu brings him up into the chariot. His new assistant will be with him as he cleanses the temple of Baal. Who is this Jehonadab? Drawing from Jeremiah 35:6-7, we find out about him from his descendants. We read that he promoted fanatical support for Yahweh that involved living an ascetic and a nomadic lifestyle. They would have rejected all that Ahab’s house valued. Jehu tells this man, “Come with me and see my zeal for the Lord” (v. 16). Such an invitation would have been attractive to one like Jehonadab. We will ponder Jehu’s zeal in a moment.

Having secured the conservative wing of Israel, Jehu proceeded to wipe out the remaining group of Ahab’s house in Samaria, “according to the word of the Lord spoken to Elijah” (v. 17). The writer confirms the eradication of the Ahab loyalists. So while the death of Ahaziah’s descendants is questionable, this act seems appropriate.

One may question the nature of the judgment of God in this story. Heads rolling; dogs eating Jezebel; Jehu, a flawed man, exercising judgment—does it have to be this way? Davis points out two good responses to this question (2 Kings, 163). First, God has no sterilized instruments. He does all His work through imperfect people. Throughout the Bible, God has used not-so-good and even wicked men (like Judas!) to carry out His sovereign plan. Second, it’s difficult to make judgment pleasant. I suppose Ahab’s descendants could have died in their sleep, but it was done this way. Either way, God’s word is fulfilled. Remember that Jesus’ death on the cross wasn’t sanitary. There was blood and agony. At His second coming there will be something more frightening than any story in the Old Testament. When we read of God’s judgment, we should stand in fear and turn to Jesus for salvation. It’s right to feel the gravity of these stories. It is an awful thing to fall into the hands of a holy God. Be hidden in Christ, who took the judgment that we deserve.

Jehu isn’t done. He will finish what Elijah started in wiping out the worshipers of Baal. Verse 18 doesn’t look like zeal for Yahweh. Jehu says, “Ahab served Baal a little, but Jehu will serve him a lot.” But we should know better by now. Jehu wants to eliminate anything associated with Ahab. So we should catch the play on words in the next verse: “Now, therefore, summon to me all the prophets of Baal, all his servants, and all his priests. None must be missing, for I have a great sacrifice for Baal. Whoever is missing will not live” (v. 19). His idea of a sacrifice for Baal was a bit different from what the Baal worshipers called a sacrifice, for “Jehu was acting deceptively in order to destroy the servants of Baal.” All of the Baalists arrive and fill the temple wearing their vestments, making them identifiable. Jehu threatened to kill them if they didn’t show up, but ironically he was going to kill them when they did show up. He then searches the place to make sure no Yahweh followers were present. With everyone in the temple, Jehu offers sacrifices. Meanwhile, he has 80 snipers stationed to execute them all at his command. After the sacrifices are made, Jehu gives the order, and the Baal worshipers are eliminated. They also destroyed the sacred stone of Baal, which symbolized the presence of Baal, and they destroy the temple itself. This was the temple built by Ahab (1 Kgs 16:32). To complete the demolition, he turns the temple into a toilet.

Should we commend Jehu for this purging? It wasn’t part of the prophetic mandate, but if we consider Deuteronomy 13:1-11, we could make a biblical argument in defense of this action, as we did in 1 Kings 18. But is that why Jehu did it? I tend to agree with Davis who says, “Wiping out the Baal cult had more to do with Jehu’s zeal for Jehu than his zeal for Yahweh” (2 Kings, 165). If he had done this out of a pure zeal for Yahweh, then we would not find what we read in verses 28-29: Jehu basically traded apostasy for syncretism. He wiped out Baalism but didn’t turn aside from Jeroboam’s practice of worship. These “gold calves” would not have remained in Bethel and Dan if Jehu had desired a true, God-centered reformation. We seem to find mixed motives again.

We are left to evaluate the work of Jehu. As we have been pointing out, there is a qualified commendation of him. The writer says he wiped out the Baal cult, but he didn’t turn away from Jeroboam’s cult. He’s given a limited reward of four generations of leadership for wiping out Ahab’s house, but the writer states again that he didn’t turn from the sins of Jeroboam. So Israel has returned to where they were before Ahab, but they have not returned fully to the Lord.

What will be the result of Jehu’s failures over his 28-year reign? In verse 32 we read, “In those days the Lord began to reduce the size of Israel.” Hazael defeated them throughout the territory of Israel. As a result of Israel’s ongoing decline and Jehu’s failure to bring true reformation, the Lord began to reduce Israel. God wasn’t pleased. Jehu is held accountable for his actions. Even though he was used by God to fulfill particular roles, his sins were not swept under the rug. One section of Israel after another is broken off. And who does it? It’s Hazael, the Aramean king. He was another instrument of God’s judgment, and he was also deficient. One instrument was used for scourging (Hazael) and the other for purging (Jehu) (Davis, 2 Kings, 167).

God uses all kinds of people throughout history to fulfill His purposes, but they are responsible for their actions. Peter said the same about the death of Jesus. It happened at the hands of wicked men, who were accountable to God, but it was according to God’s eternal plan (Acts 2:23). Just because you have been used by God to fulfill a role in His grand plan doesn’t mean you are acceptable to Him (Matt 7:21-23). You must be found in Christ.

What should we make of Jehu’s zeal? You might call it “twisted zeal,” or in the words of James, he was “double-minded.” Here’s a guy who wipes out the prophets of Baal and is used as an agent of judgment against Ahab’s house, but then we see him bowing to the golden calves in Dan. We see him throughout this story going after personal gain and securing political power. What a warning to examine our hearts!

What are some modern-day examples of twisted zeal? You might be zealous for religion, but you have never experienced regeneration. You may have zeal to attend worship gatherings but be addicted to pornography. You might think you are zealous for ministry but really have zeal to be known and admired by others. You might claim to have zeal to grow a church but be doing it for all the wrong reasons. You may have zeal for morality but turn into a legalistic Pharisee and know nothing of the grace of God in Christ. You might claim to have zeal for truth but actually have hatred toward those who disagree with you. You might have zeal to preach but actually be driven to please people or be famous. You might be busy with churchy things but have no devotion to Christ, doing everything in the energy of the flesh. You might be into social causes but have no desire for Jesus. Paul says there are some “holding to the form of godliness but denying its power” (2 Tim 3:5). Jehu says, “Come see my zeal.” Jesus says, “Let Me examine your heart.” That is what matters. Jehu purged Israel, but he still needed purging on the inside.

How can we avoid Jehu’s sin? We must experience the transforming grace of Jesus. Paul was formerly “zealous” for a form of religion that led him to persecute Christians (Phil 3:6), but then he experienced conversion to Jesus Christ, leaving him to pursue nothing but Christ. That is what we need: zeal for Christ above all things. May all our sermons be aimed at pleasing Him! May our ministry to kids be about pleasing Christ! May our parenting, our small groups, and our finances be about Him! May our church planting, orphan care, and care for the poor and oppressed be done out of the overflow of a heart for Jesus. Let your heart burn for Christ, not self.

The Coming of Christ Matters

We don’t have space to tease this out fully, but we must mention that Jesus is the better Jehu. He’s the Anointed One; the One who walked over a carpet of garments on His way to Jerusalem (Leithart, 1 and 2  Kings, 223); the One who the cleansed the temple, whose zeal for God’s house consumed Him (John 2:17). He was the faithful and just Israelite. He lived a sinless life and died a substitutionary death, receiving the judgment of God on our behalf, making it possible for us to escape the just judgment of God. And He’s the coming King who will judge the earth.

At His first coming, He taught us to love our enemies and showed us what that looks like. By following His teaching, emulating His example, relying on His power, and entrusting to Him the role of final Judge and Avenger, we don’t have to live with constant anger against those who wrong us or hurt us in this life. We can wait on Christ to judge. We can live as Paul says: “When we are reviled, we bless; when we are persecuted, we endure it” (1 Cor 4:12). The certainty that Christ is coming frees us to love the world, including our enemies. (I’m not implying, however, that the guilty shouldn’t receive just consequences.) John Piper illustrates this fact beautifully in a sermon he preached on Romans 12:16-20 titled, “Don’t Avenge, But Give Place to Wrath.”

In 1974, as many of you know, my mother was killed in Israel. The story, as I was able to piece it together from others who were with her, is that a VW Minivan full of drunken Israeli soldiers swerved out of their lane and hit the bus in which my mother and father were sitting near the front. The death certificate that I read ten days later, when her body arrived in Atlanta from Tel Aviv, said, “lacerated medulla oblongata.” Unless you understand the circumstances of my growing up, you can’t know what a loss that was to me at age 28.

But as a tribute to the mighty mercy of God I bear witness from my heart: I don’t hate those soldiers. I don’t wish them evil. In fact, it has occurred to me that they are probably today about my age or a little younger, and if any of them were reached with the gospel and believed in Christ, I would count it a great joy to be with them in heaven forever. “Vengeance is mine, I will repay,” says the Lord. I am happy to leave it with him. This, I commend to you, is a wonderful way to live. This is freedom. And in this freedom there are great open spaces for love. (Piper, “Don’t Avenge”)

Jehu was God’s agent of judgment, but he was imperfect. The perfect conquering King is coming. Revelation 19 gives us this awe-inspiring picture that should motivate us not to waste our lives and to love the world in view of His coming judgment:

Then I saw heaven opened, and there was a white horse. Its rider is called Faithful and True, and He judges and makes war in righteousness. His eyes were like a fiery flame, and many crowns were on His head. He had a name written that no one knows except Himself. He wore a robe stained with blood, and His name is the Word of God. The armies that were in heaven followed Him on white horses, wearing pure white linen. A sharp sword came from His mouth, so that He might strike the nations with it. He will shepherd them with an iron scepter. He will also trample the winepress of the fierce anger of God, the Almighty. And He has a name written on His robe and on His thigh: KING OF KINGS AND LORD OF LORDS. (Rev 19:11-16)

This King, Jesus, is faithful and true. He judges and makes war in righteousness. An army of angels marches at His command. He is the King of kings and Lord of lords. Do you know Him? Have you submitted to His kingship? Are you ready to see Him? Let’s tell the world about Him.

Reflect and Discuss

1. Why is God’s judgment so strong against Jezebel and Ahab’s descendants?
2. What can God’s judgment of Jezebel teach us about His character?
3. Jehu destroyed the house of Baal and its prophets, but he accomplished the task by lying. Does God often use imperfect people to accomplish His purposes?
4. How can believers today avoid ignorance while being zealous for the Lord?
5. In this story God is an avenger. Should that strike fear or hope into the hearts of men?
6. How might God avenge His character and His people today?
7. Many of the servants of the Lord (like Naboth) never saw their blood avenged. Should God’s people expect to see wrongs done to them immediately avenged?
8. How can believers today have hope that God will do justice?
9. How do God’s love and judgment function in this story?
10. Can love and justice coexist in the same person, even in the same acts?