Post by Lee on Sept 20, 2014 15:18:10 GMT
In 2 Kgs. 10, Jehoram, Ahaziah and Jezebel have been slain, and Jehu is in process of wiping out the remnants of the family. In the course of this slaughter, on his way from Jezreel to Samaria (v. 15)— "He lighted on Jehonadab the son of Rechab coming to meet him."
Elisha had earlier prophesied that Ahab's house should be destroyed. This was public knowledge, as Jehu made clear in v. 10. Elisha had recently anointed Jehu, and said he was the one to do the work. This would not yet be public knowledge, but it seems clear that Jehonadab knew it. From their known characters and interests, it seems certain that Elisha and Jehonadab were acquainted. From some cause, whether direct instruction or not, Jehonadab was coming to meet and help Jehu—apparently from Judah, for all we ever hear of the Kenites they are in Judah, both before and after this, except for the single case of Heber who it specially says had 'severed' himself from the main body.
The Kenites, as worshipers of God, would certainly not move to the wicked, idolatrous kingdom of Israel, especially in the times of Ahab and Jezebel. V. 15 indicates that Jehu knew Jehonadab, but that they had had no previous intercourse about this matter. Jehonadab was a leader of the Kenites, and it is very probable he was widely known and respected as a righteous man. It is apparent from the subsequent history that he was a very outstanding character, and a strong and dominant personality. He left such a deep impression on his people that regulations he made were faithfully kept for at least 250 years.
On meeting, Jehu blessed Jehonadab, and said— "Is thy heart right, as my heart is with thy heart?" Jehonadab said,"It is, it is!'—as the original has it. Jehu was saying— "Are you with me in the destruction of Ahab's house and the Baal worship, as I am with you in the worship of the Lord?"
We know that Jehu was not a righteous man, but it was not apparent at this time. In the divinely appointed work of destruction he appeared very zealous for God, as many do. For the flesh, criticism and destruction are very pleasant and gratifying, but God requires faithful builders. Jehu said, "Give me thine hand." Jehonadab did so. This was a joining together in the work. Jehonadab got up into Jehu's chariot and went with him (v. 17) as he killed the remnants of Ahab's house. Then came the incident of the slaughter of all the worshipers of Baal by calling them to a supposed sacrifice to Baal. In this, Jehonadab was not only an approving supporter of Jehu, but an active partner, as we see in v. 23. It was a basic and necessary law of God that worshipers of false gods must be put to death. This was the second time when the normally peaceful and separate Kenites took a dramatic part in the history of Israel.
We hear no more of Jehonadab at this time. Immediately after the slaughter of the Baal worshipers we read (v. 29) that Jehu departed not from the sins of Jeroboam who had at the beginning of the northern kingdom set up the calf worship. The revelation of Jehu's unfaithfulness would be a great disappointment to Jehonadab, and would immediately end any association between them.
..........
In IChr. 2:55 we have the identification of Jehonadab, as father of the Rechabites, with the Kenites.This is in the midst of the genealogy of Judah, just before going into detail about David— "And the families of the scribes which dwelt at Jabez: the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab."
It is very interesting that they are spoken of as 'scribes.' Throughout their history we find them a pastoral people, choosing the open country and tent life, but this is no indication that they were rustic and ignorant. The shepherd David was the world's greatest poet.
Scribes were usually associated with study and teaching of God's law
....
Some apply the genealogical reference in 1 Chr. 2:55 to the period of return from the captivity. This is quite possible, as the next chapter takes the line of David down to the return from Babylon. In the reference in 1 Chr. 2:55 to the Rechabites as 'scribes'—a Levitical occupation—some see the fulfilment of God's promise to the Rechabites of 'standing before the Lord' as associated with the tribe of Levi in the Temple service. It was through Moses, of the tribe of Levi, that the Kenites first became related to Israel. Jethro their father was priest of Midian and offered sacrifices of which Moses and the elders of Israel partook.
Certainly they were a very unusual people, and this final scriptural statement concerning them is a unique and high commendation in the direct words of God Himself. Throughout their history they kept a separate path—a Gentile people drawn to Israel by the worship of Israel's God, living a simple life at peace with all, as far as they were able, though at certain times of crisis they play a decisive role in the affairs of Israel, always— as far as we have any record—on the side of helpfulness and faithfulness and wisdom and truth. -G.V.G.
75 Berean p343
Elisha had earlier prophesied that Ahab's house should be destroyed. This was public knowledge, as Jehu made clear in v. 10. Elisha had recently anointed Jehu, and said he was the one to do the work. This would not yet be public knowledge, but it seems clear that Jehonadab knew it. From their known characters and interests, it seems certain that Elisha and Jehonadab were acquainted. From some cause, whether direct instruction or not, Jehonadab was coming to meet and help Jehu—apparently from Judah, for all we ever hear of the Kenites they are in Judah, both before and after this, except for the single case of Heber who it specially says had 'severed' himself from the main body.
The Kenites, as worshipers of God, would certainly not move to the wicked, idolatrous kingdom of Israel, especially in the times of Ahab and Jezebel. V. 15 indicates that Jehu knew Jehonadab, but that they had had no previous intercourse about this matter. Jehonadab was a leader of the Kenites, and it is very probable he was widely known and respected as a righteous man. It is apparent from the subsequent history that he was a very outstanding character, and a strong and dominant personality. He left such a deep impression on his people that regulations he made were faithfully kept for at least 250 years.
On meeting, Jehu blessed Jehonadab, and said— "Is thy heart right, as my heart is with thy heart?" Jehonadab said,"It is, it is!'—as the original has it. Jehu was saying— "Are you with me in the destruction of Ahab's house and the Baal worship, as I am with you in the worship of the Lord?"
We know that Jehu was not a righteous man, but it was not apparent at this time. In the divinely appointed work of destruction he appeared very zealous for God, as many do. For the flesh, criticism and destruction are very pleasant and gratifying, but God requires faithful builders. Jehu said, "Give me thine hand." Jehonadab did so. This was a joining together in the work. Jehonadab got up into Jehu's chariot and went with him (v. 17) as he killed the remnants of Ahab's house. Then came the incident of the slaughter of all the worshipers of Baal by calling them to a supposed sacrifice to Baal. In this, Jehonadab was not only an approving supporter of Jehu, but an active partner, as we see in v. 23. It was a basic and necessary law of God that worshipers of false gods must be put to death. This was the second time when the normally peaceful and separate Kenites took a dramatic part in the history of Israel.
We hear no more of Jehonadab at this time. Immediately after the slaughter of the Baal worshipers we read (v. 29) that Jehu departed not from the sins of Jeroboam who had at the beginning of the northern kingdom set up the calf worship. The revelation of Jehu's unfaithfulness would be a great disappointment to Jehonadab, and would immediately end any association between them.
..........
In IChr. 2:55 we have the identification of Jehonadab, as father of the Rechabites, with the Kenites.This is in the midst of the genealogy of Judah, just before going into detail about David— "And the families of the scribes which dwelt at Jabez: the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab."
It is very interesting that they are spoken of as 'scribes.' Throughout their history we find them a pastoral people, choosing the open country and tent life, but this is no indication that they were rustic and ignorant. The shepherd David was the world's greatest poet.
Scribes were usually associated with study and teaching of God's law
....
Some apply the genealogical reference in 1 Chr. 2:55 to the period of return from the captivity. This is quite possible, as the next chapter takes the line of David down to the return from Babylon. In the reference in 1 Chr. 2:55 to the Rechabites as 'scribes'—a Levitical occupation—some see the fulfilment of God's promise to the Rechabites of 'standing before the Lord' as associated with the tribe of Levi in the Temple service. It was through Moses, of the tribe of Levi, that the Kenites first became related to Israel. Jethro their father was priest of Midian and offered sacrifices of which Moses and the elders of Israel partook.
Certainly they were a very unusual people, and this final scriptural statement concerning them is a unique and high commendation in the direct words of God Himself. Throughout their history they kept a separate path—a Gentile people drawn to Israel by the worship of Israel's God, living a simple life at peace with all, as far as they were able, though at certain times of crisis they play a decisive role in the affairs of Israel, always— as far as we have any record—on the side of helpfulness and faithfulness and wisdom and truth. -G.V.G.
75 Berean p343