2 Kings 10:29-36

Why is Jehu’s obedience described as incomplete?

Berean Standard Bible

29 but he did not turn away from the sins that Jeroboam son of Nebat had caused Israel to commit—the worship of the golden calves at Bethel and Dan. 30 Nevertheless, the LORD said to Jehu, “Because you have done well in carrying out what is right in My sight and have done to the house of Ahab all that was in My heart, four generations of your sons will sit on the throne of Israel.” 31 Yet Jehu was not careful to follow the instruction of the LORD, the God of Israel, with all his heart. He did not turn away from the sins that Jeroboam had caused Israel to commit. 32 In those days the LORD began to reduce the size of Israel. Hazael defeated the Israelites throughout their territory 33 from the Jordan eastward through all the land of Gilead (the region of Gad, Reuben, and Manasseh), and from Aroer by the Arnon Valley through Gilead to Bashan. 34 As for the rest of the acts of Jehu, along with all his accomplishments and all his might, are they not written in the Book of the Chronicles of the Kings of Israel? 35 And Jehu rested with his fathers and was buried in Samaria, and his son Jehoahaz reigned in his place. 36 So the duration of Jehu’s reign over Israel in Samaria was twenty-eight years.

What is the context?

Although Jehu destroys Baal worship, he continues in the sins associated with Jeroboam and the golden calves at Bethel and Dan. Removing one form of idolatry does not mean he follows the Lord wholeheartedly.

The Lord nevertheless promises that four generations of Jehu’s sons will sit on Israel’s throne because he has carried out the judgment against Ahab’s house. The promise and the criticism stand next to each other.

During this period Hazael takes Israelite territory east of the Jordan. Jehu’s reign closes with his death, burial in Samaria, and the accession of Jehoahaz. The dynasty’s promised duration is not a guarantee that Israel will escape territorial loss or judgment.

How is this passage commonly understood?

Wesley limits the commendation to the actions expressly named, while reading Jehu’s continued idolatry as evidence that his heart was not right with God. This preserves the passage’s mixed assessment instead of making either the reward or the criticism cancel the other.

What is our position?

We don't have a position on this passage yet. When our study reaches a conclusion the text supports, it will appear here.

Where can I study this further?

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