2Ki 10:15 | KingComments | STEP | As Jehu continued, there was a sudden meeting with Jehonadab. In response to Jehu’s question about the rightness of his heart, Jehonadab answered that his heart was indeed right. He had a right heart in relation to God, but not so much in relation to Jehu. What the rightness of Jehu’s heart was worth, showed in his performance, especially in the way he would soon eradicate the worshippers of Baal. Jehonadab was a remarkable man. He was of the family of Rechab, of the people of Kenites. So he was not from a tribe of God’s people, but is descended from a Canaanite people ( ), one whom God had said should be eradicated. Now not all Kenites lived in Canaan and therefore not all Kenites fell under the judgement. Several of them lived among God’s people ( ; ; ). In Jeremiah 35 we read extensively about Jehonadab and his descendants and God’s appreciation for him and his family. In that passage it turns out that Jehonadab was a faithful servant of the LORD and that his faithfulness was rewarded by the LORD. We have seen before that the period of Jehu can be compared with the period of Sardis in Revelation 3 ( ). It is remarkable that we not only find Jehu, but also Jehonadab in Sardis. In Sardis we recognize Jehu in those who say they have the name to live ( ). Jehu testified of himself that he lived before the LORD when he said to Jehonadab “see my zeal for the LORD”. Israel is said to be “zealous for God, but not in accordance with knowledge” ( ). That also applied to Jehu. It manifested pride, not faith, when he pointed to himself to declare his zeal for the LORD. It must therefore be said of Jehu that his deeds have not been found completed in the sight of God ( ). Jehu may have eradicated the Baal worship, but the golden calves still existed. Jehu returned, so to speak, to Jeroboam and not to David. Thus, the period of Sardis is in a sense a relief after the period of Thyatira – although Sardis and Thyatira coexist in church history – but Sardis does not return to the word of the apostles and prophets. Sardis remains, so to speak, ‘hanging’ in Pergamus, that is to say, the time in which the church takes in the world. Jehonadab we recognize in the “few people in Sardis who have not soiled their garments” ( ). They receive a promise ( ), just as Jehonadab also received a promise from the LORD ( ). Jehonadab was not in Judah, in Jerusalem, or near the temple, the dwelling-place of God; but he was one of the faithful among the ten apostate tribes. Jehu also liked to ensure himself of his company. Jehonadab was an influential man because of his consistent attitude to life and lifestyle. This would have appealed to the conservative subjects in his empire. Jehu made Jehonadab his friend because of the political advantage this gave him. He used Jehonadab to strengthen his own position. When Jehu said “give your hand”, it meant more than just helping him climb into his car. It was also symbolic for the call for his help in his acquisition of kingship. Jehonadab was standing by Jehu’s side; he climbed up into the chariot with him. Yet he took a clear place of separation from the ten tribes. This is clear from Jeremiah 35. He did not drink wine, which indicates that he had no part in the joys of the apostate people. He didn’t even plant a vineyard, because he didn’t want to be tempted to drink wine either. He didn’t even have a house or a field, but lived in tents. He did not want to be connected to the land in any way. For this whole behavior, this consistent attitude, which could also be seen in his descendants, he received God’s appreciation and reward ( ). We see something similar in Protestantism. New churches are formed there, which are separated from the evil in Sardis. They arise as a protest against the prevailing evil. We recognize that in our days, for example, in the restored reformed church. It is a place of separation, although within the boundaries of Sardis, of the ten tribes.

‏ 2 Kings 10:15

Jehonadab

As Jehu continued, there was a sudden meeting with Jehonadab. In response to Jehu’s question about the rightness of his heart, Jehonadab answered that his heart was indeed right. He had a right heart in relation to God, but not so much in relation to Jehu. What the rightness of Jehu’s heart was worth, showed in his performance, especially in the way he would soon eradicate the worshippers of Baal.

Jehonadab was a remarkable man. He was of the family of Rechab, of the people of Kenites. So he was not from a tribe of God’s people, but is descended from a Canaanite people (Gen 15:18-19), one whom God had said should be eradicated. Now not all Kenites lived in Canaan and therefore not all Kenites fell under the judgement. Several of them lived among God’s people (Jdg 1:16 ; Jdg 4:17; 1Sam 15:6; 1Chr 2:55).

In Jeremiah 35 we read extensively about Jehonadab and his descendants and God’s appreciation for him and his family. In that passage it turns out that Jehonadab was a faithful servant of the LORD and that his faithfulness was rewarded by the LORD. We have seen before that the period of Jehu can be compared with the period of Sardis in Revelation 3 (Rev 3:1-6). It is remarkable that we not only find Jehu, but also Jehonadab in Sardis.

In Sardis we recognize Jehu in those who say they have the name to live (Rev 3:1b). Jehu testified of himself that he lived before the LORD when he said to Jehonadab “see my zeal for the LORD”. Israel is said to be “zealous for God, but not in accordance with knowledge” (Rom 10:2). That also applied to Jehu. It manifested pride, not faith, when he pointed to himself to declare his zeal for the LORD.

It must therefore be said of Jehu that his deeds have not been found completed in the sight of God (Rev 3:2b). Jehu may have eradicated the Baal worship, but the golden calves still existed. Jehu returned, so to speak, to Jeroboam and not to David. Thus, the period of Sardis is in a sense a relief after the period of Thyatira – although Sardis and Thyatira coexist in church history – but Sardis does not return to the word of the apostles and prophets. Sardis remains, so to speak, ‘hanging’ in Pergamus, that is to say, the time in which the church takes in the world.

Jehonadab we recognize in the “few people in Sardis who have not soiled their garments” (Rev 3:4a). They receive a promise (Rev 3:4b), just as Jehonadab also received a promise from the LORD (Jer 35:18-19). Jehonadab was not in Judah, in Jerusalem, or near the temple, the dwelling-place of God; but he was one of the faithful among the ten apostate tribes. Jehu also liked to ensure himself of his company. Jehonadab was an influential man because of his consistent attitude to life and lifestyle. This would have appealed to the conservative subjects in his empire.

Jehu made Jehonadab his friend because of the political advantage this gave him. He used Jehonadab to strengthen his own position. When Jehu said “give your hand”, it meant more than just helping him climb into his car. It was also symbolic for the call for his help in his acquisition of kingship.

Jehonadab was standing by Jehu’s side; he climbed up into the chariot with him. Yet he took a clear place of separation from the ten tribes. This is clear from Jeremiah 35. He did not drink wine, which indicates that he had no part in the joys of the apostate people. He didn’t even plant a vineyard, because he didn’t want to be tempted to drink wine either. He didn’t even have a house or a field, but lived in tents. He did not want to be connected to the land in any way. For this whole behavior, this consistent attitude, which could also be seen in his descendants, he received God’s appreciation and reward (Jer 35:12-19).

We see something similar in Protestantism. New churches are formed there, which are separated from the evil in Sardis. They arise as a protest against the prevailing evil. We recognize that in our days, for example, in the restored reformed church. It is a place of separation, although within the boundaries of Sardis, of the ten tribes.