2 Kings 9:25

Then said Jehu to Bidkar his captain,.... Not Joram's, but Jehu's captain, though he had been the former's, and his father Ahab's also: take up, and cast him in the portion of the field of Naboth the Jezreelite; near to which they were: for remember how that, when I and thou rode together after Ahab his father; either in the same chariot, or on horseback side by side, his guards or retinue following him two and two: the Lord laid this burden upon him; this heavy denunciation of vengeance by Elijah the prophet; and they being together, and pretty near, heard it, as he might remember, which follows.

9:16-29 Jehu was a man of eager spirit. The wisdom of God is seen in the choice of those employed in his work. But it is not for any man's reputation to be known by his fury. He that has rule over his own spirit, is better than the mighty. Joram met Jehu in the portion of Naboth. The circumstances of events are sometimes ordered by Divine Providence to make the punishment answer to the sin, as face answers to face in a glass. The way of sin can never be the way of peace, Isa 57:21. What peace can sinners have with God? No peace so long as sin is persisted in; but when it is repented of and forsaken, there is peace. Joram died as a criminal, under the sentence of the law. Ahaziah was joined with the house of Ahab. He was one of them; he had made himself so by sin. It is dangerous to join evil-doers; we shall be entangled in guilt and misery by it.

When I and thou rode together after Ahab his father; which might be when Ahab went in his chariot, attended with his nobles or chief officers, (of which these were two,) to take a formal and solemn possession of Naboth’s land; for then the prophet Elijah met him, and denounced this judgment against him, 1 Kings 21:17 , &c. This burden, i.e. this grievous prophecy; for such are oft and truly called burdens, as Isaiah 13:1 15:1 Jeremiah 23:33,34 Na 1:1 .

Rode together after Ahab - The Assyrian sculptures make it probable that Josephus was right in interpreting this "rode side by side behind Ahab in his chariot." The Assyrian monarchs, when they go out to war, are frequently attended hy two guards, who stand behind them in the same chariot. Burden - Compare the use of the same word in Isaiah (Isaiah 13:1; Isaiah 15:1, etc.), and in Lamentations Lam 2:14, for a denunciation of woe.

(25) Then said Jehu. —Literally, And he said. Bidkar.—The Syriac gives Bar-dĕkar, “son of stabbing,” i.e., “stabber,” “slayer” a very suitable name for Jehu’s squire. The Hebrew name is, therefore, a contraction of Ben-dekar. (Comp. Bedan, “son of Dan,” i.e., Danite, 1Samuel 12:11; and Bedad, “son of Hadad,” in 1Chronicles 1:46.) Captain.—Adjutant, aide-de-camp, chief (2Kings 7:2). Remember how that, when I and thou rode together.—This gives the sense of the Hebrew correctly. Literally, remember thou me and thee riding together. The word rendered “together” probably means riding side by side on horseback in attendance on the king. The Targum, vulg., and Kimchi interpret, riding together in the same chariot; Josephus, riding together in Ahab’s chariot behind him. The Lord laid this burden upon him.—Rather, Jehovah uttered this (prophetic) utterance upon (i.e., about) him. (Comp. the oracle uttered by Elijah against Ahab when taking possession of Naboth’s vineyard, 1Kings 21:17, seq., 1Kings 21:29.)

25 . rode together after Ahab his father ] Jehu had long experience of the doings of Ahab’s family, and had not forgotten the prophetic words of Elijah. ‘Little did he think when he heard that message that his hands would act it’ (Bp Hall). By ‘riding together after Ahab’ we are not to understand that they were both together in the same chariot or both in Ahab’s chariot, but that they were together among the king’s retinue, when he went down to take possession of Naboth’s vineyard. laid this burden upon him ] Or (as R.V. margin) ‘uttered this oracle against him’. The noun is that which is so often used by the prophets, especially Isaiah, for the oracle spoken against any city or nation. Cf. Isaiah 13:1 ; Isaiah 15:1 ; Isaiah 17:1 ; Isaiah 19:1 , &c. Also 2 Chronicles 24:27 . The verb also is cognate with the noun, and signifies here ‘to lift up’, i.e. the voice, in the utterance of a prophecy.

Verse 25. - Then said Jehu to Bidkar his captain ; literally, his thirdsman ; Keil renders "his aide-de-camp," probably one of those who was in his chariot with him - Take up, and cast him in the portion of the field of Naboth the Jezreelite. "Take up the body," i.e. "and cast it into the plot of ground which once belonged to Naboth the Jezreelite, and was forfeited to the crown at his death ( 1 Kings 21:15 ), and taken possession of by Ahab" ( 1 Kings 21:16 ). The reason for the order follows. For remember how that, when I and thou rode together after Ahab his father, the Lord laid this burden upon him. The LXX. have μνημονεύω , "I remember;" but the Hebrew text is זכר , not אזכר "Remember" (imperative mood) is the correct translation. Jehu recalls his captain's recollection to an occurrence which was deeply impressed upon his own. "When thou and I rode together after Ahab" probably means "when we two stood behind Ahab in his chariot." The Assyrian sculptures usually represent the monarch as attended by two body-guards, who ride in the same chariot with him, standing up behind him, and often interposing their shields to protect his person. In this near proximity Jehu and Bidkar would hear any speech which was addressed to Ahab. By a "burden" is meant a sentence of punishment (comp. Isaiah 13:1 ; Isaiah 15:1 ; Isaiah 17:1 ; etc.; Nahum 1:1 , etc.). 2 Kings 9:25

Jehu then commanded his aide-de-camp (שׁלישׁ, see at 2 Samuel 23:8 ) Bidkar to cast the slain man into the field of Naboth the Jezreelite, and said, "For remember how we, I and thou, both rode (or drove) behind his father Ahab, and Jehovah pronounced this threat upon him." ואתּה אני are accusatives, written with a looser connection for ואותך אתי, as the apposition רכבים shows: literally, think of me and thee, the riders. The olden translators were misled by אני, and therefore transposed זכר into the first person, and Thenius naturally follows them. צמדים רכבים, riding in pairs. This is the rendering adopted by most of the commentators, although it might be taken, as it is by Kimchi and Bochart, as signifying the two persons who are carried in the same chariot. משּׂא, a burden, then a prophetic utterance of a threatening nature (see the Comm. on Nahum 1:1 ). For the connection of the clauses וגו ויהוה, see Ewald, 338, a. In 2 Kings 9:26 Jehu quotes the word of God concerning Ahab in 1 Kings 21:19 so far as the substance is concerned, to show that he is merely the agent employed in executing it. "Truly (אם־לא, a particle used in an oath) the blood of Naboth and the blood of his sons have I seen yesterday, saith the Lord, and upon this field will I requite him." The slaying of the sons of Naboth is not expressly mentioned in 1 Kings 21:13 , "because it was so usual a thing, that the historian might leave it out as a matter of course" (J. D. Mich., Ewald).

7 . all the chariots ] i.e. all the other chariots. and knights upon (not ‘over’) all of them ] The Heb. shâlîsh is not the word usually rendered ‘captain’; but denotes apparently some superior kind of military officer: in 2 Kings 7:2 ; 2 Kings 7:17 ; 2 Kings 9:25 ; 2 Kings 10:25 ; 2 Kings 15:25 it is used of a military attendant of the king,—or, in the plural, of a body of such attendants,—such as we might, for distinction, call a knight : the same rend. would suit also Exodus 15:4 , Ezekiel 23:15 ; Ezekiel 23:23 , 2 Chronicles 8:9 (in 2 Samuel 23:8 = 1 Chronicles 11:11 RVm. ‘three’ [ שלשה ] should probably be read for ‘captains’ [ שלשם ]). From the resemblance of the word to the Heb. for ‘three’ it has often been supposed to denote the third man in a chariot (cf. LXX. in Ex. and Kings, τριστάτης ), i.e. the shield-bearer (by the side of the driver and the bowman).