Elisha had directed, into "an inner chamber," one that opened out of another, where what passed between them could

not be observed from the court. Here, without further explanation ­ for abruptness of delivery was part of the object in

view, and indeed characteristic of the direct Divine message - the young man poured the oil on the head of Jehu, and

stated the terms of his commission. It was in the name of "Jehovah, God of Israel," and on behalf of Israel, viewed as

"the people of Jehovah" (2 Kings 9:6). This emphatic introduction of Jehovah marked the character of the work to

which Jehu was called. He was now Divinely anointed king, to execute judgment on the house of Ahab, and to avenge

at the hand of Jezebel the blood of the prophets, and of all the servants of Jehovah. And the whole house of Ahab was

to perish like that of Jeroboam (1 Kings 14:10), and that of Baasha (1 Kings 16:3). But upon Jezebel would special

personal judgment descend, commensurate to the terrible crime against Naboth, which she had planned and executed (1

Kings 21.). Thus would all men see that Jehovah was the living and true God; thus also would the loudest but also the

last call to national repentance come to Israel, ere the storm of judgment burst over the land.

It is in this light that what seem from our point of view the horrible events of the beginning of Jehu's reign must be

regarded. But then our point of view was not that of Israel at that time, and if the commencing judgment on national

apostasy, and the final call to repentance which it implied, were to be effective, they must be suited to their, not to our,

standpoint. Let it be remembered that the long ministry of Elijah and Elisha, with all the exceptionally direct and

striking Divine interpositions connected with them, had passed without producing any appreciable effect on the people.

The years of sudden famine, and its equally sudden cessation; the scene at the sacrifice on Carmel, as well as the

prolonged public and private activity of Elisha, had apparently only wrought this result: that the great prophets came to

be regarded as possessing some absolute power to influence the God of Israel (comp. 2 Kings 6:31; 8:4). A very

different kind of ambassador was now to do God's behest and to execute His judgments, although perhaps just because

he would do that for which he was called in his own wild Eastern manner, and in accordance with the spirit of the time.

It is in this sense that we can understand the Divine approbation conveyed to Jehu (2 Kings 10:30), even while feeling

that the man himself and his modes of acting were contrary to God. And, indeed, this fact is distinctly brought out in

the verse which follows the expression of the Divine approbation (ver. 31).

We have said that Jehu did his work as a Jehu, not as an Elisha, and in accordance with the spirit of his times. We may

add that, as the experience of the past showed, no other mode would have been understood by Israel. It was a very dark

night, and only the flashes of lightning and the flames of burning palaces which they had kindled could show what

tempest of judgment had gathered in the sky. Yet even so might men have learned the possibility of brightness and

calm with the sunrise of the morrow.268

Returning to our history, we follow Elisha's messenger as, obedient to his directions, after having executed his

commission, he opens the door and literally flees through the court where the assembled captains are in waiting for

Jehu. He must not give explanations to any man; he must not be arrested nor questioned by any. His business was with

Jehu - that done, alike in character with the Divine message, and even for the sake of its success, he must withdraw.

And, although so widely differing in character, there is in this also a practical lesson for those who have some work to

do for God. Let us avoid all mere talking, and, if we can, all explanation.

God's work will best explain itself, we cannot explain it. We must withdraw our personality as soon and as completely

as may be; do the commission which we feel to be of God, and eschew in it saluting any man by the way (Luke 10:4).

And so the young prophet would be outside the walls of Ramoth-Gilead, and on his way back to Samaria, when Jehu

rejoined the "servants of his lord."  269

They must all have recognized the garb and appearance of one of "the sons of the prophets," and inferred that

something of supreme importance was about to take place. For the proper understanding of this history it is necessary

to bear in mind that it was possible to be opposed to the worship of Baal, and in favor of that of the God of Israel,

without any personal or true religion. In point of fact, Jehu exterminated for the time alike the service and the servants

of Baal, although he "took no heed to walk in the way of Jehovah, God of Israel, with all his heart; he departed not

from the sins of Jeroboam, which ma de Israel to sin" (2 Kings 10:31).

It was the service of Baal which Ahab had initiated, while Jeroboam's worship of God under the symbol of the golden

calf might be represented as the ancient Israelitish (in opposition to the Judaean and Levitic) service of the God of