“And Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to them that brought up Ahab's children, saying, them: Heb. nourishers”
Seventy sons, as he had many wives. Gedeon had 70. (Calmet) — Grand-children might also be included. (Du Hamel) — But this is not necessary. (Calmet) — City, Hebrew, “of Jezrahel,” a word which has probably been substituted instead of “Israel,” which is more conformable to the Septuagint and Vulgate. Those who adhere to the Hebrew pretend that the princes had all fled from Jezrahel. — Children. This is the sense generally given to Nutritios Achab, which literally signifies, “nursing-fathers (preceptors, counsellors, &c.) of Achab,” ver. 5. The king’s children were perhaps educated in the most noble families, (ver. 6.) and in the best cities, 2 Paralipomenon xi. 23. Isaias (xlix. 23.) foretelling the happiness of the Israelites after the captivity, says, that kings and queens will nurse them.
“Now as soon as this letter cometh to you, seeing your master's sons are with you, and there are with you chariots and horses, a fenced city also, and armour;”
Naas, whom Saul had defeated, and who on that account is supposed to have received his rival more willingly, (Calmet) when he had retreated into the country of Moab, 1 Kings xxii. 3. After receiving many presents from Naas, he retired to Odollam. (St. Jerome, Tradit.) (Menochius) — Though the Israelites were not to seek the friendship of these nations, (Deuteronomy xxiii. 6,) they were not forbidden to make a return of gratitude. (Menochius)
“Look even out the best and meetest of your master's sons, and set him on his father's throne, and fight for your master's house.”
Master. Jehu would lead them into a snare, and insultingly challenges them to battle, shewing how little he feared their power. (Calmet) — He speaks ironically. (Du Hamel)
“But they were exceedingly afraid, and said, Behold, two kings stood not before him: how then shall we stand?”
Away, having forced them as it were to go into mourning for the deceased king. These nations adopted the same customs as the Hebrews: they cut their hair, and rent their garments, to express their deep affliction, Isaias xv. 2. The Arabs would deem it a great insult, and a piece of irreligion, to shave their beard. (Darvieux vii. p. 175.) Plutarch (Agesil) observes, that the Lacedemonians obliged those who acted in a cowardly manner in war, to wear only one whisker: and Herodotus (ii. 121,) takes notice of a person who, in contempt, cut off the beard on the right cheeks of some soldiers, who were placed to guard the body of his brother, who had been gibbeted, having first made them drunk, that he might take away the body. The garments (Aquila says, “the tunic,” Septuagint, “the cloak, or mandua,” which is a military garment used in Persia) were cut (Calmet) for the same purpose, like our spencers, (Haydock) that the ambassadors might be exposed to derision, as breeches were not usually worn, (Calmet) except by priests officiating. (Du Hamel) — This was in contempt of circumcision. (Menochius) — Yet we cannot suppose, but that the ambassadors would procure something to cover themselves before they arrived at Jericho, where they remained till their beard and the hair of their head (1 Paralipomenon xix.) were grown. The city was not rebuilt, but there were some houses in the territory of that devoted place, Josue vi. 26. (Haydock)
“Then he wrote a letter the second time to them, saying, If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, being seventy persons, were with the great men of the city, which brought them up. mine: Heb. for me”
Rohob, the capital, between Libanus and Antilibanus. — Soba was subject to Adarezer, chap. viii. 3. — Maacha, at the foot of Hermon. — Istob (Hebrew ish tob) signifies, the man, or prince, or “the master of Tob,” (Calmet) where Jephte lived, Judges xi. 5. (Du Hamel) (Salien) — Josephus thinks that Istob is the name of a fourth king, who, together with the king of Micha, brought 22,000 into the field. The first he styles king “of the Mesopotamians,” (1 Paralipomenon xix. 6.) which Salien explains of the country between Abana and Pharphar, the two great rivers of Syria, (4 Kings v. 12,) though, on this occasion, he allows that Adarezer hired forces from the utmost parts beyond the Euphrates. (Haydock)
“And it came to pass, when the letter came to them, that they took the king's sons, and slew seventy persons, and put their heads in baskets, and sent him them to Jezreel.”
Warriors. The outrage offered to the ambassadors was a sufficient reason. The king of Ammon might have refused to receive them; but he could not, with any propriety, treat them with scorn. “The right of ambassadors has both a divine and human sanction.” (Cicero, contra Verrem 3.) — The Romans have frequently waged war to revenge such wrongs. (Grotius, Jur. ii. 18.)
“And there came a messenger, and told him, saying, They have brought the heads of the king's sons. And he said, Lay ye them in two heaps at the entering in of the gate until the morning.”
Morning, that all the people might see them. (Calmet) — Jehu did not choose to admit the Samaritans into the city during the night. (Menochius)
“And it came to pass in the morning, that he went out, and stood, and said to all the people, Ye be righteous: behold, I conspired against my master, and slew him: but who slew all these?”
Just executioners of the divine wrath. (Du Hamel) — You know what is right. (Menochius) — You are now in the same predicament with myself. (Haydock) — All the chief men had thus rendered themselves odious to the people, who could not choose them for leaders. He captiously infers, from his astonishing success, (Calmet) that his conduct is pleasing to God. (Menochius) — All the people seeing that so many had armed (Tirinus) against the house of Achab, might conclude that what they did was just. (Haydock)
“So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining. kinsfolks: or, acquaintance”
Chief men, probably including those perfidious wretches, who had so basely betrayed their trust, and slain the 70 sons of Achab, “the nobles of the kingdom, his kinsmen, and friends.” (Chaldean; Arabic) — Friends. Some copies of the Septuagint have connoisseurs, or magicians, Leviticus xix. 31. — Priests, princes of the court (2 Kings viii. 18.) and those who offered sacrifice to idols, (Calmet) being of Achab’s descendants. (Menochius) — He afterwards inveigled all the priests of Baal, to their entire ruin, ver. 19. (Haydock)
“And he arose and departed, and came to Samaria. And as he was at the shearing house in the way, shearing: Heb. house of shepherds binding sheep”
Cabin. Hebrew Beth-heked, (Haydock) a term which the Septuagint do not translate. It means, “house of tying,” as the sheep were tied to be shorn. (Menochius) — Eusebius places it in the great plain, 15 miles from Legion. (Calmet) — It was not a despicable hut, (Haydock) but like the houses where Nabal and Absalom shore their sheep, 1 Kings xxv., &c. (Tirinus)
“Jehu met with the brethren of Ahaziah king of Judah, and said, Who are ye? And they answered, We are the brethren of Ahaziah; and we go down to salute the children of the king and the children of the queen. met with: Heb. found to salute: Heb. to the peace of, etc”
Brethren. The Arabs had destroyed all his brothers by the same mother; (2 Paralipomenon xxii. 1.) but these were near relations, and they durst not deny the fact. (Menochius) — In 2 Paralipomenon xxii. 8., they are styled princes of Juda, and sons of the brethren of Ochozias. Jehu must have used surprising diligence (Calmet) and secrecy (Haydock) to prevent the many important transactions and changes which had lately taken place from being known at Jerusalem, or even at Beth-heked, ver. 12., which was so little distant from Samaria. (Calmet) — Queen. The wife of Joram, or the children of Jezabel, (Menochius) with whom they were connected by affinity and friendship, to their great detriment. (Haydock)
“And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them.”
Alive. That they might not attempt to defend themselves, (Menochius) as they might hope that Jehu would, at least, spare their lives. (Haydock) — Of them, as they were in some degree related to Achab, (Menochius) or might endeavour to obstruct his dominion. (Tirinus)
“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. And he gave him his hand; and he took him up to him into the chariot. lighted on: Heb. found saluted: Heb. blessed”
Jonadab, a holy personage, Jeremias xxxv. 6. The Rechabites were a sort of religious, descended from Jethro and the Cinites. (Calmet) — They dwelt in the country, and fed sheep, &c., Numbers x. 29. (Tirinus) — John of Jerus.[Jerusalem?] (c. 25.) says that Jonadab was a disciple of Eliseus, and followed his institute in all things, except continency. (Menochius) — Blessed him, wishing his peace and prosperity. (Menochius) — It is not clear whether Jehu or Jonadab pronounced this blessing. (Haydock) — Heart. Art thou friendly to my cause? — Thy hand, in sign of concord, and to help him up into his chariot. (Calmet) — It was of great consequence to obtain the approbation of a man (Haydock) who must have been so revered by the people. (Menochius) — Jehu acted with the utmost policy. (Haydock)
“And when he came to Samaria, he slew all that remained unto Ahab in Samaria, till he had destroyed him, according to the saying of the LORD, which he spake to Elijah.”
Helam. Ptolemy mentions Alamata, on the Euphrates. But perhaps we ought to read the Hebrew Lehem, “he came upon them.” See 1 Paralipomenon xix. 17. Some translate, “he came to their army.”
“And Jehu gathered all the people together, and said unto them, Ahab served Baal a little; but Jehu shall serve him much.”
I will worship him more. Jehu sinned in thus pretending to worship Baal, and causing sacrifices to be offered to him: because evil in not to be done, that good may come of it, Romans iii. 8. (Challoner) (Worthington) — St. Jerome, &c., excuse him from mortal sin, as his intention was good. (Tirinus) — If he had not thus dissembled, he could not have so effectually destroyed the adorers of Baal, who would have concealed themselves. But God rewarded his zeal, and not his falsehood. (Calmet) — He might speak ironically; though Theodoret, &c., admit a lie. (Menochius)
“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.”
Servants. The number had greatly decreased under Joram. (Menochius)
“And Jehu said, Proclaim a solemn assembly for Baal. And they proclaimed it. Proclaim: Heb. Sanctify”
Proclaim. Literally, “sanctify (Hebrew) a prohibition” to work, or to be absent, (Calmet) “and they proclaimed it.“
“And Jehu sent through all Israel: and all the worshippers of Baal came, so that there was not a man left that came not. And they came into the house of Baal; and the house of Baal was full from one end to another. full: or, so full that they stood mouth to mouth”
Other. Literally, “from top to top.” Hebrew, “from mouth to mouth,” (Haydock) like a vessel brimfull. (Calmet) — Every corner was filled. All the priests and prophets made their appearance, through zeal to re-establish the honour of their idol, and for fear of death. (Menochius)
“And he said unto him that was over the vestry, Bring forth vestments for all the worshippers of Baal. And he brought them forth vestments.”
Wardrobe, of vestments used in the service of Baal. The worship chiefly consisted in such outward pomp. The priests were probably adorned like those at the pillars of Hercules, who were from the same country. Sil. Ital. iii., velantur corpora lino, &c.
“And when they went in to offer sacrifices and burnt offerings, Jehu appointed fourscore men without, and said, If any of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him.”
Life. These 80 were stationed at the doors, while the rest slaughtered the unhappy idolaters, (Menochius) who were all by themselves, like the reprobate separated from the elect, at the last day. (Haydock)
“And it came to pass, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, Go in, and slay them; let none come forth. And they smote them with the edge of the sword; and the guard and the captains cast them out, and went to the city of the house of Baal. the edge: Heb. the mouth”
Soldiers. Hebrew, “runners, (or foot-guards, 3 Kings i. 5,) and chief officers,” Exodus xiv. 7. — Out. Hebrew, “cast out” their carcasses, or “rushed out (themselves) into the city,” which was styled “the temple of Baal;” or “penetrated into the fortress” and inmost recesses of that structure. (Osiander.) — We read of such a fortress, Judges ix. 46. (Haydock) — In every city where there was a temple of Baal, the fabric and idols were demolished. (Salien)
“And they brake down the image of Baal, and brake down the house of Baal, and made it a draught house unto this day.”
A jakes, or necessary [latrine]. (Haydock) — See 1 Esdras vi. 11., and Daniel ii. 5.
“Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan.”
Dan. This wicked policy, which was designed to prevent his subjects from submitting again to the kings of Juda, proved his ruin.
“And the LORD said unto Jehu, Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel.”
Generation. So Joachaz, Joas, Jeroboam II, and Zacharias, succeeded to the throne. This small temporal reward he obtained for the little good which he had done; while, on the other hand, he was punished for his manifold transgressions. Osee (i. 4,) reproaches him even for the blood which he had spilt in Jezrahel; for, though Achab and Joram were guilty, was Jehu innocent? Can this murder of Ochozias be justified? (Calmet) — “What advantage was it to him that he received some little transitory reward of a temporal kingdom, for his obedience in exterminating the house of Achab; which he indeed exhibited to gratify his own lust of dominion?” (St Augustine, contra mend. ii. c. 2.) This holy doctor observes, that moral good works are thus rewarded. (Worthington)
“In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel; to cut: Heb. to cut off the ends”
Weary. Hebrew, “to retrench or destroy.” Hazael took occasion, from the absence of Jehu (Calmet) from Galaad, and the disturbances on the west of the Jordan, to dismember the provinces on the east, and to commit the horrid ravages foretold by Eliseus, chap. viii. 12. (Haydock)
“From Jordan eastward , all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the river Arnon, even Gilead and Bashan. eastward: Heb. toward the rising of the sun even: or, even to Gilead and Bashan”
Aroer. See Josue xiii. 25. This was a most severe scourge, (Menochius) as all the eastern tribes were lost to Israel. (Haydock)